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Vol. VHI "" JANUARY B§7 r**" No. 1

NEWS FOR THE MONTH OF DECEMBER, 1956

''HE meeting of the Board of Trustees of the Tirumala-Tinipati
Devasthanams was held on the 26th December 1956, at T- T.
Devasthanam Office Tirupati, under the Chairmanship of Sri G.
Venkata Reddy member. Sri R. Nathamuni Reddy, Sri B. Appala-
swamy and Sri Y. Subba Rao, members attended the meeting.
Sri G. Anna Rao, .Executive Officer, was present.

The Board decided And "approved the taking over of Sri
Vedantha Vardhini, Sanskrit College at Hyderabad, by the Board
of management which handed it over to the Devasthanams some
months back. It may be recalled that Sri Vedantha Vardhini
Sanskrit College, was taken over by T. T. Devasthanams in April
1956 and the Government authorised the expenditure on this
college originally under section 85 (x) (i) of the Act. By a subsi-
quent order the Government cancelled the order stating that the
administration of this college cannot be deemed to be work or
undertaking within the scope of section 85 and that the expenditure
may be met from the surplus if any under section 31 of the Act.

The Board also recorded the letter dated 8th December 1956
of the Under Secretary to the Government of India informing that
the President of Indian Republic was pleased to sanction an
estimate for Rs. 4,35, 600/- a grant equal to half the estimated cost
for the construction of motorable road to Papavinasanam, subject
to a maximum of Rs. 2.17,800/-' (Rupees two lakhs, Seventeen
thousand and eight hundred) only from the Central Koad fund
(Ordinary) Reserve, the balance of the cost to be met by the
Tirumala-Tirupati Devasthanams.

The Board recorded the report on the working of the T. T. D.
Information Centre at Colombo, with thanks to Sri N. V. Subra-
rnanyam of Colombo for the good work he carried on, in Ceylon
on behalf of this

ea o ts evasanare.t.

The Board also required £e\^ExecTOVeH^rfl^iWtif:ijS(|beed to

utta with the Devasthatiam Engineer to- «|^t'h®^gyfeerty in

Calcutta

Calcutta estimated on receipt .

Association, Calcutta agreeing to the terms proposea-uy' th

for the purchase of the samf for establishing an information centre

their. 1 " '*'" m|

The Board resolved an| sanctioned the Purchas|^|he land
adjacent to the Choultry fnder cons.lruq.tkjn on ,/n Wejat of 49
cents covered by Survey -No,- rtfron Sri V'.

Narasimha Chariar.

T. T. D. INFORMATION CENTRE AT VIJAYAWADA,
INAUGURATED.

The information Centre, started some time ago at Vijayawada,
for and on behalf of the T. T. Devasthanams, was inaugurated on
the 22nd December 1956 by Sri C. Anna Rao, Executive Officer,
in the presence of the elite of the town. Dr. T. V. Chalapathi Rao
Garu presided on the occassion. Sri Yadla Suryanarayana, Secre-
tary of the Centre, welcomed the gathering and said that such a
centre was necessary to kindle religious fervour in. these material-
istic days. Sri Chaganti Sambayya Pantulu, Formerly Commis-
sioner of the T. T. Devasthanams; described how very many
improvements have been carried, out during the last five years
in the Devasthanams. Sri C. Anna Rao, explained the objects of
starting such centres and also their working at Hyderabad, Madras,
Bangalore, Bombay and otherjplap.es. These centres are intended
to serve «the pilgritjilpL hij pwn*,ar,ea and to propogate the tenets of
Hindu \eligi ou'S^and kindle in the minds religious thoughts. He
stated that, \vorReeTproperly on-sound lines, the centre is bound to
be very "useful for .the citizens of Vijayawada area. Thejibrary
containing the Devasthanam publications will be made available
for the public of the place. ;

Dr.: Chalapathi Rao Garu, while thanking the T. T. D.
aiithoritiess|0j: having opened the centre to serve the people of the
area1, stated that , the •Advisory Committee would strive hard to
make the centre very "popular and useful to the pilgrims and the
devotees of Sri Venkateswara.

(4)

TIRUMALA- PAPAVINASANAM ROAD OPENED.

Sri O. V. Alagesan, Deputy Minister for Transport, Govern-
ment of India, declared open the newly-formed road to Papavina-
sam from Tirumala on the 1st January 1957.

Akasaganga and Papavinasam are important sacred water-falls
about two miles away from Tirumala. They are beauty spots
also. Access to them had hitherto been through stone-set
foot-paths. The newly formed road touches Akasaganga also.
The length of the road is four miles and four furlongs.

The T. T. Devasthanams decided to lay a motorable road to
Papavinasam. The Central Government sanctioned half grant of
Rs. 2,17,000.

Sri C. Anna Rao, Executive Officer, welcoming the Minister,
said that it was with the object of affording an opportunity
for every pilgrim to visit Papavinasam and Akasaganga that the
Devasthanam Board had decided to form this road and this
would be made a pucca motorable one within a year. He
also said the Devasthanam had a scheme to make Tirumalai a
health resort. He catalogued the various amenities the Devas-
thanams were providing to the pilgrims including the opening of
Information Centres in various parts of India. According to
the recent statistics of passengers, the revenue under pilgrims
traffic contributed sub-station portion. Therefore, it was incum-
bent on the part of the railway administration to provide more
facilities for the convenience of pilgrims at important centres.
The Devasthanams had recently, in accordance with the orders
of the Government, agreed to allow non-Hindus also to Tirumalai
subject to certain conditions. He urged the early extension of
broad gauge railway line to Tirupati from Renigunta and the
running of diesel cars within a radius of 50 miles from Tirupati
connecting it with the famous pilgrim centres of Tir,uttani and
Kalahasti. This would go a long way to help the pilgrims as well
as the students studying in the Sri Venkateswara University coming
Troni the surrounding areas.

Sri O. V. Alagesan, addressing the gathering, said that he
expected the road would be completed before January 1958. The
provision of this road was an important amenity for tourists. He
wished that non-Hindus also should come and appreciate the
beauty and* healthy atmosphere that prevailed at Tirumalai,

although they would not be permitted into the temple. He
appreciated several amenities being now provided by the Devas-
thanaras to the pilgrims and the laying of this road was an
additional amenity. He appreciated also the efforts made by the
Devasthanams in opening Information Centres all over India for
the benefit of pilgrims to provide information regarding pilgrimage
to Tirupati. He pointed out that the road which he was declaring
open could be connected to several other waterfalls nearby.

Sri G, Ramaswami Reddi, Peishkar, T. T. Devasthanams,
Tirupati and Dr. A. Ranganna, Member of the Tirurnala Consul-
tative Committee also spoke on the occasion.

." If the road is rough
And the journey steep,
If you find it hard
The pace to keep,
Don't &ive up !
If you seem ;o loose
When you, ought to win,
If the feeling comes
That you must give in,
Don't &ive up !
If all the world
Seems hard, unjust- — >
Keep close to God
And in Him trust,
Don't &ive up !"

— G, Kleiser.

" The stream that flows has legs all over,
The fire that burns has tongues all over,
The wind that blows has hands all over,
And I that pray have faith all over."

—A.S, P. Ayyar.

THE SACRED NAMES OF LORD SRINIVASA.
~ Sri T.-K. Gopalaswami Aiyangar, M.A. ,

r: (51.)

(Kesavaya namah).

Surrender unto Lord Srinivasa from whose limbs god
Brahma and god Siva, emanated.

&HIS- epithet of Lord Srinivasa is to be construed on the basis
of the import expressed by the component parts Which
compose the word Kesava. This sacred name is enumerated twice
in the Vishnu sahasranama of the Mahabharata thus.

: I and

The etymologists split the word as Ka and Isa and take ' Va * as
the remnant of the root ayat subsequent to grammatical amalga-
mation. The parts Ka and Isa are taken to signify the official
creator Brahma and God Rudra respectively. In support of this
view, an authority is cited from the Harivamsa, as an address to
the Lord couched in the words of Rudra himself who etymologizes
the term Kesava thus. " The part Ka conveys the sense of
Brahma. lam the master (Isa) of the embodied souls (sarva-
dehinam). We, two, are bora of Thy limb (anga). Hence Thou
art popularly known as Kesava".,

Vacasptya laxicon endorses clearly that Rudra declares unequivo-
cally the relationship between Him on the one hand and himself
and Brahma, put together on the other. Rudra states that he is
the grand-son of Kesava whose first born is Brahma.

Some commentators dichotomise the word in the same manner
as before (Ka and Isha) and attribute the sense of absorption to the
part Va as Vayati and finalise the compound to designate Him as
Kesava who weaves into Him or withdraws within Himself
•(13^ W%) both Brahma & Rudra at the time of Pralaya or
Involution 'of the universe. ($t flfll, f^T: 55. -

(7)

The fact that Brahma and Rudra are the products
in the creation of the universe is well exhibited in the Visvarupa
Avatara of Lord Krishna in the Bhagavadgita thus.

q^nfir

Some other etymologists maintain that the term Kesava can
be split into $> ST, and t$T signifying Brahma Vishnu and Siva and
finalise the compound as Kesava whose function is defined as
control over Trimurtis. The process of dissolution of the
compound is thus explained.

But this sort of dissolution of the compound is at variance
with the Bhagavadgita text which is unanimously acknowledged
as an authority and in which Lord Krishna Himself is addressed as
jtesaya by Arjuna. " i^rtift *r <wrfo f«rrftcfir> %3T* I " B.G. (1 1-14)
JHence Lord,Krishna who is an avatar of Lord Vishnu arid identi-
fied with Kesava cannot be taken to be under the control of some
other entity beyond the jurisdiction of Trimurtis. Moreover this
sort of grammatical dissolution is not satisfactory and tenable in
t fee light of the Bhagavad Gita authority quoted above.

Some scholars split the epithet under discussion as % and %m
and construe that the Lord lays Himself down, motionless like a
corpse (sava) on the serpant couch in the water (%) of the milky
ocean at the time of Pralaya, Thus the epithet Kesava is meant to
indicate the position of the Lord at the Pralaya stage, withdrawing
the animate and the inanimate universe into His invisible (Sukshma)
form (% .31% sr^ct *nft 9o$ |R .%^:) This assumption of Kesava
form in the state of Pralaya is the outcome of His concrete love
vvtien, a serious crisis is reached in the history of the adventures of
the" embodied souls ip bondage. , At the time when egcism
becomes so inflated and sinfulness becomes so iniquitous that the
Ix>rd ,out of infinite mercy withdraws the instruments of evil and
tKtis arrests wrong from their career of crime and sin. Thus in the
light of this sort of dichotomy, the epithet Kesava signifies the
form of the Lord in the pralaya state, who remains single, of
course, .with Lakshmi as His integral part
era; <r< fffi tr^

. Another set of etymologists deem the part %3T referring to the
beautiful hair on the head of the Lord and apply the word with
possessive sense to signify Him who is possessed of beautiful and
attractive tresses (£f%f^qi: %^ri: ZRJT - ^; if.fig-). While Lord
Krishna was bora in the jail with all His divine features, He is
described in the Srimad Bhagavata to possess beautiful tresses
thus.

Some trace the etymology of the word on the authority of Sri
Bhagavata and Vishnupurana and expound that the component part
Kesa refers to a demon also known as Kesi and that part Va
signifies the sense of killing. (In Sanskrit, root Ava is employed
in several senses, ®tt — to portect, go, shine, please, satisfy,
know, enter, hear, appropriate, beg, act, desire, attain, embrace,
kill, give, divide, and grow. ^oT-Trf^-eBitfT-sf^cf-^Rr^iT-sig^r *raor-
spn«ltf-3iRqr - f^greu^rfefR - fif *n - ?y\: *IFT - !<%§.) The word thus
formed with such component parts is mean to signify Him as
Kesava who is the killer of a demon Kesi or Kesa. Kamsa,
learning from Narada that Krishna and Balarama were still alive
sent the demon Kesin who haunted the forest of Brindavan, in
the form of a horse, to destroy them by trampling them down.
Krishna however stuck His arm into the horse's, jaw and thus
tore it to pieces. In this context Sri Bhagavata runs thus.,

'Oh Lord Janardan, Thou shalt be known in the world, by the
name of Kesava since a wicked demon Kesi was killed by Thee ".
This episode is mentioned by Sri Andal in th,e course of her
description of Tiruppavai as " uDireumii i-flsrr/F^/rSsrr " (mavai pilan-
thanai) as a refercnc to Sri Lord Krishna as a killer of a demon
disguised in the form of a horse.

Some etymologists attribute the sense of 'energy or Sakti^to
the part Kesa of Kesava and admit Kesi or Kesin as its primitive

(9)

form. On the strength of the Vedic authority as ' sp-f ;
the commentators conclude that the three potent powers referred
to by Resin signify the Trinity of Brahma Vishnu and Siva and
that Kesava represents some other entity who has control over the
Trinity. ('' 5T2J: %%*: ffa wt: - 3Hf^3RniH^nrf «5I^W: %RTfl%flT: ")

It is maintained by some scholars on the authority of the
Mahabharata that Kesa of Kesava conveys the sense of distinct
potent rays of the Lord penetrating and inhering in the orb of the
luminaries like the sun moon etc., and that by virtue of being
possessed of such rays, He acquires the title Kesava. In the words
of the Lord Himself it can be stated thus.

(Mahabharata).

. ( " The rays which illuminate (the luminaries) are known as
Kesa. Hence Vedic seers name Me as Kesava as the owner of the
rays " ) (%5Rrf?ffiF:

Of all the etymologies stated above, the splitting of the epithet
as Ka and Isa seems to be grammatically satisfactory and contex-
tually true. That Brahma, Rudra, Indra and other gods frequent
their visits to the shrine of the Lord as their main stay of hope to
maintain their respective official posts is stressed in almost all
Jhe episodes relating to the holy hill and in subsequent epithets.

^stf^r^f^ro ?ro: i 65) s^snft^rcw^m'tesflrwr
W I (57)

The spiritual experiences of the great azv'ars who visualised
the Lord in the course of their trance testify to the import con-
veyed by the etymology of the epithet under discussion. One
gtjeat Azvar Tirumazisai by name who commences his work
(" Nanmugan Tiruvandadi ") to etymologise as it were the epithet
Kesava, expresses thus :

(1) tsaastQpit'fcar isirtrirtLiaiBrear

(Lord Narayana created the Four-faced Deity Brahma who in his
turn as an official creator created Sankara). The .same azvar

(10)

specially mentions Lord of the Venkata hill in the closing stanzas
and appears again to reiterate His Kesava characteristic thus :
(2)

isinssr.

(Now I realised that Thou art the worshipful Godhead to Siva
and Brahma (masc). I have known Thee as the Lord and as the
primary cause of the universe. Then constitutes! all that I learnt
and am learning. Thou are indeed good deed. I realised that
'Thou art Lord Narayana'). From the tenor of the closing of
the text with the final mention of Lord Srinivasa, it may however
be construed that the author reveals the Kesava characte.ric.of the
Lord as visualised by Him in the course of his trance.

Sri Nammazvar, Kulasekhara Azvar and Tirumangai Azvar
also make a special mention of the supremacy of the Lord with
reference to god Brahma Siva etc., thus.

(3) $G)irir:!B<53sn-.8igiuauur§pi* (SanprsrreorQp&Mjiu*
QfQetiiL assurer nso/fg^a^tk/ii jst@Qsuaat-.

(Periya Thirumozi 6-10-8).

(4) &<SfiiruieB>jQujffgfiiJt iff gnat ^/LOIT •/?(?« IT ma*

(Perumal Tirumozi 2-1-9).

(5) /J?g3T6zr/?Llc_ ^CT3i_uj/r@j
^/esresflLiQu L/s&)ffiuu

(4th Thirumozi 3rd Stanza).
This epithet is considered to be the first and the foremost
among the twelve important names of the Lord which are
invariably uttered at the time of the performance of any religious
duty subsequent to the Achamana or sipping of holy water thrice.
The names are Kesava, Narayana, Madhava, Govinda, Vishnu,
Madhusudana, Trivikrama, Vamana, Sridhara, Hrshiiesa, Padma-
nabha and Damodar'a. In this, Kesava is first enumerated as the
most conspicious among the twelve names by reason of its definite
declaration of the overlordship of the Lord in respect of other
gods. This Kesava aspect is estimated more than Narayana—
Madhava aspects: of the Lord.

2 Ml ^

Again this epithet is invariably associated with the perfor-
mance of every religious duty to declare that worship or salutations
to the gods (like Brahma, Siva etc.,) will ultimately reach Kesava
and result in His worship alone, like the water that falls from the
clouds flows into the ocean.

3ft W *F

That Lord Srinivasa is absolutely identical with Lord Kesava
is unambiguously confirmed by the famous excerpts from the
puranas as $«& §12^35: and *?i$5i H^ISI %?T-5rq I

Thus it can be conceded that the epithet under discussion
reveals that Lord Srinivasa is the primary cause of creation and
the ultimate refuge to all the souls including the official creator
Brahma and god Rudra.

Padmavathi's Brahmotsavara at Tirucfaanur.

The annual Brahmotsa van festival of Sri Padmavati Thayarlu
was conducted for nine days from 29-11-1956 to 7-12-1956, The
Car festival was on 6-12-1956 and it was largely attended. On
7-i-12-1956 the day on which Sri Padmavathi was born on a Lotus
was celebrated with the speciality. That day at Tirumala the day's
functions completed by about 3 a.m. in the morning and baskets
full of Thulasi, Pasupu clothing etc. were taken from Tirumala to
Tiruchanur. It is deemed that the Lord Himself is proceeding to
Tiruchanur to attend the festivity of the birth-day of His consort.

These honours were received at the foot of the Hills at
Timpati with all honours at the foot of the Hills and taken round
the temple of Sri Rama and Sri Govindaraja in Tirupati and
received again with all honours at the outskirts of the village
in Tiruchanur, by all the officials and office holders religious and
secular and taken round in the streets and finally to the bathing
mandapam. Where a special Thirumanjanam is conducted at the
end of which a chakra theertha, the holy dip is given in the
Pushkarani— Padmasarovaramu. A picture of t'he procession with
the baskets containing the special prasadams of the Lord to His
consort is adorning the cover of this issue,

(12)

SYMPOSIUM OF HINDU WORSHIP,
K. Sriraivasan, P.R.O., Southern Railway.

SREE MAHALAKSHMI :

AKSHMI is generally worshipped together with her consort.
When she is worshipped alone, her devotees exalt her to the
position of the energy of the Supreme Being. Lakshmi is re-
presented as sitting at the feet of Vishnu in his repose on the snake
Ananta, or as flying with him on his Vahan Garuda. Alone, she
is pictured as standing on a lotus, her symbol.

O Goddess, the supreme person is your Beloved ; Adisesha is
your couch and throne ; Garuda, who forms the self of the Vedas
is your vehicle ; Maya which deludes the universe is your veil ; the
hosts of gods with their beloved ones are your attendants and
maids. Your name verily is ' Sri '. How can we praise you?

The absolute form of Vishnu which is immutable, infinite and
most powerful ; the defined form of his which is most wonderful
and dearer than the other; and also the other forms which he
assumes at his own will for his sports at these, they say, are closely
united with your transcendental forms and avatars which are ever
suitable to his own.

Sri Sukta tells us the benefits that accrue from worshipping
Sree Lakshmi :

"From thy (Lakshmi's) propitious gaze men obtain wives,
children, dwellings, friends, harvests and wealth. Health, strength,
power, victory, happiness are easy of attainment to those upon
whom thou" smilest. Thou art the mother of ail beings, as the

god of god, Hari is their father ; and this world, whether animate
or inanimate is pervaded by thee and Vishnu ".

a %

Sri, the bride of Vishnu, the mother of the world is eternal,
imperishable ; in like manner as he is all-pervading, so also is the
.omnipresent. Vishnu is meaning, she is speech. Hari is polity,
she is prudence.

I invoke Sri, to realise whom fragrant things (like sandal-paste
flowers, etc.,) are the means, who is unassailable by the inauspi-
cious, who is ever-joyful and the possessor of wealth, (in the form
of manure because of the abundance of cattle She has) and who
is the Supreme sovereign of all (living) beings.

ORIGIN OF MAHALAKSHMI :

When the immortals and the Danavas were all pleased, with

great force they began to churn the ocean. From the ocean there

arose Surabhi, Uchchaisrava, Airavata, eight elephants of quarters

Airavana and others, eight she-elephants as Avramu and others,

Kaustabha, Parijata, Apsaras and thereupon arose the very Sree,

the most exalted divine Rama, adorning all the quarters with

personal grace as does the lightening. Having their minds agitated

by her beauty, grace, youthfulness, color and effulgence, all

the celestials, Asuras were having cherished desire for her,

Mahendra brought a wondrous seat for her and all the sacred

rivers brought pure water in golden jars. The earth, worthy of

being sprinkled, brought all the Oshadhis ; the cows brought fruits

and flowers born in the months of Chaitra and Vaishaka. Then

the Rishis laid down according to Shastras the proper rites for

ablution, the Gandharvas began to pour mellifluous notes and the

dancing girls began to dance. Then the clouds began to put forth

the sounds of Mridanga, Panava, Muraja, Anaka, Gomukha and

other musical instruments and below conches, Vina and flutes.

(11)

ff' q ft

fir

!f^ ft

Bhagavatham.

"•Forsooth one, having asceticism, has not been able to conquer
anger, one having knowledge has not the disassociation ; some are
great but have not been able to conquer desire ; is he god who
depends upon others ? Somebody has got piety, but not compas-
sion for creatures, some has got renunciation but not for salvation
some has prowess but not tried by time; devoid of all qualities
(though) they are not my equal. Somebody lives- for ever but has
not got an auspicious character ; some has got the latter but the
permanency of his life is hard of being known ; there is one (Siva)
in whom both of these are found and who has no blemishes but
he is inauspiciousness (himself) but there is one who is perfectly
auspiciousness but does not want me". Judging thus Rama
elected Mukunda (as his Lord) who has greatly adorned with fide-
lity and many other virtues, endued with impartiality, untouched by
three qualities, gifted with all accomplishments, who is satisfied
with himself, and still wishes for Anima, etc. ; she placed round
his neck, the beautiful lotus garland that was in her hands and was
sounded with the hum of the maddened bees; and then silently
stood near, indicating by her bashful smiles that she has obtained
her own place. (Then) the father of three worlds made his own
breast the habitation of the mother Sree gifted with great efful-
gence ; Sree, too, with compassionate smiles, began to nourish her
own subjects and the three worlds along with the protectors
thereof; the followers of the celestials along with their wives
begaii to sing and dance and play on the diverse musical instru-
ments such as conch, drum and' Mridanga. Showering flowers and
uttering Mantras that are dedicated to him the patriarchs headed
by Brahrna, Rudra, Angiras and others began to chant his glories ;
and being looked upon by Sree, the celestials and other creatures
along with patriarchs were gifted with good character and other

rrs N

accomplishments and being disregarded by Lakshmi the avaricious
Daityas and Danavas were divested of their energy and sprightli-
ness.

DURGA

el §'l §

iffr *wWst tfannfacnfrft

Devuypanishad.

Ifci

Bhagavatham.

Durga, the Supreme Goddess, born of the womb of Yasoda,
and fond of the boons bestowed on her by Narayana, sprung from
the rage of the cowherd Nanda, and the giver of prosperity, the
enhancer (of the glory) of (a worshiper's) family, the terrifier of
Kamsa, and the destroyer of Asuras.

Durga is represented in art as a woman of gentle countenance
with ten arms in each of which she holds a weapon. With one
foot she presses on the bady of Mahisha and the other rests on her
Vahana, the lion, which is depicted as lacerating the body of
Mahisha. She wears a crown on her head and her clothes are
magnificently jewelled.

The most formidable aspect of the consort of Shiva is Kali,
who, it is said, destroyed Kal, Time itself. Kali is widely worship-
ped in India as the goddess of terror and the lower classes are
particularly devoted to her. Most of the devil dances, dark rites
and obscene ceremonials practised in India by the lower orders
can be traced to her. She is the goddess of epidemics and
cataclysms. Kali is propitiated by sacrifies of animals and birds.

Her face is beautiful as that of Sankarshana ! She has two
large arms, long as a couple of poles raised in honour of India!
In her six other arms she carries a vessel, a lotus, a bell, a noose,

a bow, a large discus, and various other weapons ! She is decked
with a pair of well-made ears graced with excellent rings! O
Goddess, thou shinest with a face that challengetn the moon in
beauty ! With an excellent diadem and beautiful braid, with robes
made of the bodies of snakes, and with also the brilliant girdle
round thy hips, thou shinest like the Mandara mountain encircled
with snakes! Thou shinest also with peacock-plumes standing
erect on thy head, and thou hast sanctified the celestial regions
by adopting the vow of perpetual maiden-hood !

She slew the Buffalo Asura and she is praised and worshipped
by the gods for the protection of the three world the Asura
who had conquered the celestial kingdom and driven out the gods
from there. Durga appeared before the gods as a female of
celestial beauty with ten arms into which the gods delivered their
weapons, the emblem of their powers. On this occasion she
received from Vishnu the discus : from Shiva, the trident; from
Varuna, the conch or shell ; from Agni a flaming dart, from Vayu
a bow ; from Surya a quiver and arrow: from Yama an iron
rod ; from Brahma a bared-roll, from Indra a thunderbolt ; from
Kubera, a club; from Viswakarma a battle-axe ; from Samudra,
precious stones and offensive weapons; from the milky ocean a
necklace of pearls, from Mount Himalayas a lion for a charger,
and from Ananta, a wreath of snakes. Armed with these terrible
weapons she proceeded to the Vindhya mountains. Here
Mahisha happened to see her and tried to capture her. But Durga,
at the end of a fierce combat, during which the demon transformed
himself into various shapes, pierced him with a spear and killed
him.

O thou foremost of all deities, extend to me thy grace, show
me thy mercy and be thou the source of blessing to me ! You give
fame, prosperity, steadiness, off-spring, art, knowledge, intellect,
two twilights, the night, sleep, Light — both Solar and Lunar,
beauty, foregiveness, mercy and every other thing.

Man's fetters, ignorance, loss of children and loss of wealth,
disease, death, and fear she dispels, worshipped by her devotees !

DtJRGA IN RAMAYANA.

Durga is worshipped in Spring. In Ramayana Yudha Kanda
it is said that Rama was advised by Brahma that he must worship
goddess Dufga to destroy Ravana. Accordingly, Rama bathed in

(17V

the ocean ; cleansed and cooled and made all preparations with
the help of the monkeys, who hastened to supply flowers and
fruits for the ritual. He made a clay image of Durga and invoking
her, prayed that she might be pleased to appear and accept his
offerings. Both Rama and Lakshmana begged the goddess to
extend her grace.

With unfaltering faith, the brothers prayed for three days and
so fervent were their prayers, Durga was moved to compassion.
She came and regarded them with favour, but remained unseen.

"Rama was very sad since the goddess could not be seen.
"Listen Lord" said Vibhishana, " to win her blessing you must
make an offering of one hundred and eight blue lotus flowers.
They are rare and beautiful and almost unattainable even
by the gods".

. Rama remained deep in prayer while Hanurnan who was
entrusted with the job of bringing the flowers, swift as the wind,
made his journey. He soon returned with the blue flowers from the
Devi Lake and counting them he gave Rama one hundred and
eight blossoms.

Great was Rama's joy when he saw the beautiful lotus flowers,
He dedicated them all to the goddess. One by one he offered each
flower with his prayers... after offering one hudnred and six lie
found there was but one left ! Ome hundred and eight had been
delivered, where was the last one ?

Rama in amazement, turned to pray again.

" O goddess," he wept, "I am faint and weary... sorrow has
been by portion since birth. Much have you made me bear,

0 Mother. My kingdom was taken away. ..I came to the forests,
and still you have no mercy. ..Ravana robbed me of my Sita...
aided by the monkeys I bridged the ocean to rescue her. ..I have
slain many Rakshasas and only Ravana remains. Long have

1 prayed and worshipped but your favour is still denied.

"Lord why lament ? All your work shall be done by me",
said Hariuman. " I shall slay Ravana and rescue the Lady Sita ".

Rama would not be comforted, "All has been in vain.
I vowed one hundred and eight lotus flowers and still lack one
more to make the full number. No other lotus can be had to
fulfil my vow. Lakshmana, what can I do now ?...! am told my

eyes resemble lotus flowers. ..to keep my word I shall pluck out
one and offer it to the goddess ". Saying this, Rama picked an
arrow from his quiver. With a hymn of praise to Durga, he was
about to pierce his eye when the goddess in compassion held
his arm.

"What are you doing?" she cried appearing before him.
" Your vow has been fulfilled. There is no need to give
your eye". •

The gods were still uneasy. The crafty Ravana had captured
and imprisoned the celestial priest Brihaspati who was daily made
to recite the Chandi. By this he hoped to win the favour of
Durga, the goddess of fortune and Victory. Chandi is a sacred
book containing the Deeds of Durga.

At Rama's command the brave Hanuman turned himself into
a fly and flew to where the Brihaspathi the captive was busy with
his daily recital. Casting away the form of a fly, he became his
huge self again. Brihaspathi was so terrified to see this gigantic
threatening figure that he did, what he ought not to have done he
stopped reciting the Chandi, and thus the polution started.

Durga is worshipped by orthodox people by the following
stanza in Mahanarayanoupanished, called Durga Sukta :

1 SRI ANJANEYA.

Everything that lives and grows is connected with the
immense universe in which human beings form an insigni-
ficant part of a divinely guided whole. In many of the Hindu
scriptures animals and birds occupy a place of Importance as
human beings. In Valmiki Ramayana some animals and birds are
deified. The similarity between the man and the ape is stressed
in the story of Ramayana. The races that aided Rama were
monkeys and bears. It is said that the monkeys were the sons of
Gods, born for the express purpose of helping Sri Rama.

Hanuman was the most powerful of the Monkey-chiefs. His
loyalty to Rama has become proverbial.

Hanunian was born of an Apsara, called Anjana Devi, and
therefore called Anjaneya. His father is Wind God. As soon as
he was born he saw the rising sun which he mistook for a fruit,
and leapt into the sky to catch it. The terrified luminary, the
Sun, took to flight. Hanuman chased him. Indra who saw this
hurled a thunderbolt on Hanuman which wounded him in the Jaw
and he felled him to the earth. When Wind God threatened to
take vengance on Jndra, for having thrown Hanuman his son,
Indra apologised and granted Hanuman the boon of immortality.

Hanuman was specially selected to search for Sita by the
Monkey-Chief, Sugriva. Coming to know that Sita had been
carried away by Ravana, he climbed to the top of the Mountain
Mahendra and started coursing through the sky, towards Lanka.
He came across Samudra Raja on the way. The latter asked him
to relax himself on the hill which he raised from the Ocean, before
proceeding further. Hanuman started afresh, towards Lanka,
A Rakshashi named Sarasa opened her mouth to swallow him.
Her mouth was fabulously big. Hanuman suddenly contracted
himself to the size of a thumb, entered her mouth, assumed his vast
form and came out of her right-ear leaving her as a carcass that
fell into the sea. This incident is described in the first Sarga of
Sundarakanda of Valmiki Ramayana. Also, another Rakshashi
called Simhika tried to eclipse Hanuman by controlling his
shadow while he was coursing through the Sky. But, Hanuman
proved too powerful for her. In this chapter, Valmiki wants to
emphasize that Hanuman had the godly qualities of strength,
valour, bravery and determination. Those who desire strength,
physical and mental, worship Hanuman. In Bhagavatam, Durga,
the sister of Lord Krishna is described as a deity who is the sole
refuge of men who are attacked by robbers or while afflicted in
crossing streams, afflicted .with fear or death. It is the Goddess
who confers the born of strength -and also blesses people with
offspring and wealth. In Ramayana, Hanuman is described as the
God who confers strength and ensures protection, for worshippers
of Rama. He is also a protector of those devotees who devote
themselves to the study of Ramayana. He is the ideal of perfect
servant who finds full realisation of manhood, faithfulness and
obedience. Humility is his predominating quality. '

(20)

In the Mahabharata is an interesting account of a meeting
between Hanuman and his half-brother Bhiraa. (Bhima was born
of Kunti by the power of Pavana, the wind-god). After Rama's
death, Hanuman was living in a mountain fastness spending his
days in contemplation of his great master. Bhima in his search
for a mythical flower that Draupadi wished to possess, happened
to pass the forest and saw an old monkey sleeping across his path.
He asked the monkey to get out of his way. The monkey wished
to know who he was. Bhima's account was one of self glori-
fication and praise of the Pandava heroes. Hanuman wor-
shiped powerful people. Bhiraa happened to wander in the forests
without a kingdom and faced insult from Duryodhan. Bhima
disdained to make answer but asked the monkey to clear the road.
The monkey said that he was ailing and requested Bhima to step
accross him. But Bhima would not do this, because, he said, of
his respect for his brother Hanuman who was a monkey. Nor
would he pass him by the head side. After some argument Bhima
agreed to pass by the tailside, but Hanuman's tail became longer.
When Bhima tried to lift it he failed in the attempt. After
walking along the tail for about a league Bhima decided to lift it
up with his club, which weapon, however, broke in the attempt.

Scenting that the ape was not an ordinary creature Bhima
asked the ape to reveal his identity. Then Hanuman told Bhima
who it was and the part he played in the Ramayana. When
Bhima wanted to see Hanuman's full physical stature Hanuman
stood up and increased in sige at which Bhima got frightened.
Hanuman assumed a smaller size and gave information about the
flower he was seeking.

Now the Pandava knew he was dealing with no ordinary ape
and he came back to Hanuman and asked him respectfully who
he was. Hanuman smiled and disclosed his identity. He enter-
tained Bhima with many tales of ancient days, and described to
him the feats performed by the monkeys in the Ramayana battle.
Bhima requested Hanuman to show him the form he had assumed
for jumping over to Lanka. Hanuman now stood up and began
to increase in size, but before he reached his full stature, Bhima
got frightened of the enormity of the form, fainted and fell down.
Hanuman assumed a smaller size, revived his brother, gave him
directions as to how to get the flower he was seeking, and sent
him on his adventurous task.

Religious lectures held during the month of December 1956

T. T. Devasthanams Information Service Office,

at 19, Royapettah, Madras-14.

Date Discourses given by Subject

1-12-56 Kavirathna Dr. K. Vaidya- GLORY OF BRINDAVAN

nathan, M.A., Ph.D.,

2-12-56 Sri Ranga Dasa Goshtigal SUPRABHATHAM

Prayer meeting

8-12-56 Vidwan Sri Swami Venka- SEETHAYIN GEETHAI
teswarananda, B.A.,

15-12-56 Vidwan Sri M. P. Gangaram BAKTHI YOGA

22-12-55 Professor Sri T. S. PADMAVATHI KALYANAM

Krishnaswamy Iyer, M.A.,

29-12-56 Vidwan Sri A. Srinivasacharlu BAKTHI

at Sri Srinivasa Balaji Bhavan,
Himayatnagar Road, Hyderabad-Deccan.

1-42-56 Sri Santhana Gopalachariar YAJURVEDA & BHASHYA
8-12-56 Sri S. Viswanath Sarma ADHVAITA DARSANAM

Geeta Jayanti

13-12-56 Inaugurated by Sri T. Prakasam,
to Andhra Kesari. The following

21-12-56 Vidwans delivered lectures : —
Shri Narasimhacharyulu

„ Vangipuram Ramanujacharyulu

„ Diwakar Venkata Avadhani, M.A.,

„ K. Santhanagopalachariar

„ M. Rangachariar

„ Kandala Rangachary

„ K. Narasimha Sastri etc.,
22-12-56 Smt. A. R. Kamala Devi MUSICAL CONCERT

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Stories from Sri Venkatachala.

KING UPARICHARAVASU.

fN olden days King Uparicharavasu ruled the country called
Chedi. He was a great Bhakta of Vishnu following the path
of Dharma. Rishis and Devas including Indra, came to him to
have their doubts cleared on certain crucial points. They requsted
him to decide which of the offerings cow or the Oshadis— -in the
Yagas will be pleasing to the Gods and at the same time acceptable
to the Sastras. The king made enquiries and came to know that
his decision in favour of offering of the cow would please the
Devas and gave his decision accordingly. The Rishis angered at
the partiality shown challenged the decision by a curse. " Oh !
King" they declared " We divine that your decision is wrong. If
your decision is acceptable to the tenets of Dharmas we go to the
Hell ; otherwise you fall into the Pathala and suffer there for a
long time ". The king fell into Pathala and suffered there for a
long time. He had to suffer since he committed the sin of giving
one-sided judgement.

Even in the hell, the king continued to pray the Lord to
condone his sin. He did penance for a long time. The asuras of
the region, who were opposed to him previously gave him pain
by attacking him with weapons and causing injuries. Lord,
pleased with his penance and prayer, sent his Sudarsana Chakra,
which drove the asuras away. He sent His vehicle Garuda to take
the king from the Hell and establish him in his kingdom. This
king latter reached Tirumala at the time of Sri Venkateswara
giving darsan to Sanakharaja and Saints Agastya, Brihaspathi,
Sukracharya etc., rishis of old and worshipped the Lord. He
stayed near Swami Pushkarani at the Hill reciting Dvadasanamas.

We learn two lessons from the story. However great or pious
one may be, he cannot escape the effects of his sin ; and unsverving
and sincere faith in Him will bring good to the devotee ultimately.

A REQUEST.

The pilgrims are requested to be present at the time of
PARAKAMANI— assortment of offerings of coins etc., received
in the Hundi or Koppera — conducted in Sri Yarn's Temple,
Tirumala, in the afternoons usually at the timo of
DHARMA DARSAKAM.

—

lint

t =7 ft ^r 5:%;? ^ T^: m U

fewr

srig
cf?ir

SREE VENKATESWARASWAMI VARI TEMPLE, TJRUYIALA.

ARJITAMS SCHEDULE

Harathi each

(i) DARSANAMS.

1. Thomalaseva

2. Arch ana

3. Ekantaseva
Note :•

Rs.

4.
5.

Pulangi
Abhishekam

For (I) and (3) five persons will be admitted for eacb ticket: and
f >r (2) only four persons for each ticket ; and for (<») and (S\
admission is for each ticket holder only.

(ii) SEVAS. Rs.

t. Amantranutsavam ... 100

2, Pulangi ... t^O

3. Abhishekam ... 450
4 Gambhura Vessel ^,. 250

5. Civet Vessel .. 85

6. Musk Vessel . . 50

7. Japhara Vessel

8. Sahasrakalasa

Abhishekara

9. Tiruppavada-Full

Rs.

1 500
2000

10. Tiruppavad a- Partial ... 1000

11. Abhisheka Kovil Alvar. 500

Note : — (1) 10 persons will be admitted during the services of Thotnala and,
Archana in the morning, and for Ekantha Seva during the night
for the day. They will also be given I'ongali orasa' am in the
noon and DoSaHi i i the night after Nivc-dana. One Rupee has to
be paid for Daiham additionally.

(2) During this service. 10 persons are admitted for Darsanam.

(3) to (7) For all these sevas only 10 peisons are admitted for Abhi-
sheka Samanulu will b°i jjiven in the hands of the party for being
taken into the Bangaru Vakili with the procession: for "tin 3
items 4 to 7, the particular items only will be given in the hands
of the party for similar purposes. Sri vnri ''rasadams of Tirtham
Chandanam and Sree Padarenu v.-ill be given.

(8) to (11) These are a day's function each and the party -will be
given prasadams, Vada Laddu, Appam, Dosai etc., besides Vastra
Bahumanam at the f-nd of the functions.

GENSRA.I/: Additional one, Rupee has to be paid for Dattam and Harathi
purposes as per custom as occasions demand.

(iii) UTSAVAMS. its.

1, Vasantotsavarn ... 2000

. 2. Brahtnotsavam 1st Cl. 150O

„ 2nd ., 750

3. Kalyanotsavam ... 50

4. Vahanaseva with dia-
mond coat-of mail
K a 1 p a v r i k s b. a r

Sarvabhupala. „ 72

Big Sesha
Sarvabhup'-ila
Suryaprabha
Pallaki

Silver Garuda
Chinna Sesha
Chandraprabha
Elephant

Rs.
62
62
62
62
32
32
32
32

Rs. R8

5. Vahanaseva wi tho u t Horse Vahanam ... H2
diamond coat-of-mail. Lion „ ... 32

Goldon Garuda ... 62 Swan „ 32

Kalpavriksha 62 Silver Tirtirhi 32

Note: — (I) Vasa»totsavam : — Conducted for ten days or lesser number of
days as per the convenience of the party. Vastra Babumaunin,
Chandanam and Sree Padarenu etc., will be givf-ii to the party.

(2) Brahmotsavam :— For 1st Class 20 persons and lo persons for t!ie
:- ^second class of Brahmotsavam will be admitted for Totnala Sevu,

Arehana and night Bkantha Seva, each day of the performance of
the Utsavam— which may be conducted for 8 days or a lesser no
according to the convenience of the party. I'oneal and Dosalu
will be given to the party on days of the Utsavam. At the end,
Vastra Bahumanam Sree Vari Prasadams of Sandal and Sreepada-
renu will be given.

(3) Celebration of marriage :— At the close of the function Vastra
Bshumanatn, Thirtham, C hand an am, Sree I'adarenn etc., prasa-
danis will be given as per mamool besides Laddu, Vadas, Appams,
Dosalu and food prasadams.

(4) The Vahanam Sevas : - Besides the payment of the schedule rates,
the worshipper is bound to pay Re. I/- for each Vahanmn addi-
tional for Harathi. One Vada or one Manoharam will be given to
the Grihastha for each Utsavam.

GKETORAI,; Additional one Rupee has to be paid for Dot tain and Harathi
purposes as per custom as occasions demand.

(iv) FOOD OFFERINGS. Rs Rs.

1. Dadhyodan ... 56 5. Sakarhath ... 120

2. Pulihora .. 60 6. Kesaribath ... 125
. 3 Pongali ... 70 7. Payasam ... 80

4. Sakkarapongali ... 80 8. Sira „.„ 1 60

Note .—Prasadams will be given to the party after Niv°danam.

(v) PALLU OFFERINGS. Rs. Rs>

L Ladd« ... 125 7. Sukheelu ... 60

2- Vada ... 80 8. Manoharara ... 70

3- Poli ... 45 9. Jilehi '//. 125

4- Dosa -. 50 10. UkayaChatoi, (the fruit

5- APPam -, 60 must be supplied by

6. Tenatola ... 55 the pilgrim) " ... 5

..— For each of the offerings, 30 Paniyarams will be given to the
Grihastha who pays for it.

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AN OPPORTUNITY

Tirupati Devsthanam* are taking up the ivorks of
Regilding of the Ananda Nilaya Vimanam

of. Sri Venkateswaraswami Varu at Tirumala.

Bhaktas are requested to contribute Go7d & Money and
associate themselves in the Kainkaryams. Contributions
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Ltsft ©if CSriuiiastiuiay win© peirffdwrHmed special AnjMtoam sevas
Decoafoeir 9 119S6 Ira Sri Veiksfeswarfs Temple, TlrammSQ.

Dnte Name and Address. Sevas. -n

4 Sri Srivatcha Venkateswara Rao, Madras. Kalyanotsavam 500

6 „ B. V. K. Murthy, Seconderabad. II Cl. Brah. 750

8 ,, K. V. Balaram Chetty & Sons. S. Kalasabhishekam 1,500

13 ,, Dwarakanath, Secondrabad. Kalyanotsavam 500

14 ,, Mohanlal Radhakrishna Bandari, Mysore. II Cl. Brah. 750

15 „ P. Krishna Rao, Madras-17. do. 500

16 ,, V. S. Thya^araja Mdr, Madras. S. Kalasabhishekarn 1,500
,, ,, V. Krishna Rao, Tiruvendrum. Kalyanotsavam 500

19 ,, G. Srinivasa Moorty, Ban£,alore~2. do. 500

21 „ A. Saukara Reddy, Madras-18. I Cl. Brah. 1,500

22 ,, P. K. Madhavan. Kalyanotsavaiti 500
,, ,. G. Ramasarma, Borabay— 31. do. 500

24 ,, C. K. Subramanya Gounder,

Gopichetti Palayam. II Cl. Brah. 750

25 ,, Na^hmal Gounder, Gnlber^a, S. Kalasabhishekam 1,500

27 ,, M. Janardana Shenoi, Kerala State. Kalyanotsavam 500
,, ., Ganapathi Pandarinath, Parbhani. do. 500

28 ,, G. Gapala Chetty, Pollachi. N. Kanuka 1,115
,, ,, T. Stirya Rao. Visakhapatnam. Kalyanotsavam 500
., „ Sadanand, Madras~14. do. 500

29 ,, Raja Krishnaram Bhupal, Hydrabad. do. 500
,, Smt. Jiddu Survarjalamma, Gudiwada. do. 500
., Sri K. R. Rndhakrishna-n. Chenfeelput. do. 500

«»«4. FOR THE ATENTION OF THE SUBSCRIBER *„
I The Subscribers are kindly requested to note that the bulletin I

i copies will be posted only on the 10th of every month and not I
in piecemeal. Those who become subscribers or renew the old |
| ones after the 5th of the month, will get copies of the bulletins J
! only after the 10th of the succeeding month and not earlier. 1

H B

T. T, DEYASTHAMMS, TIROPATi

6— 1—.57 Sri Andal Margali Neerattam.

12 — 1 — 57 Tirumala Sri Vaikunta Ekadasi.

13_1__57 d0. Dwadasi Swami Pushkarani Mukkoti.

15 — 1 — 57 Sri Goda Parinayotsavam.

16—1- 57 Sri Ramaki-ishna Tirtha Mukkotti.

31 — 1 — 57 Adhyayanotsavam begins.

7—2—57 Rathasaptami

14—2—57 Kuraaradhara Thirtha Mukkoti.

27 — 2 — 57 Maha Sivarathri. Sri Kapileswara Swami Vrishabhotsavam

LATEST T. T. D. PUBLICATION

1. TALLAPAKA SRINGARA SANKEER.TANALU
Vol. XII. (TELUGU) Price Rs. 3.

Contains 379 Sankeertanas of the great composer-poet.

Edited by Sri Rallapalli Ananthakrishna Surma,
Reader in Music, S. V. O. Institute, 1'lnipati.

2. SONGS OF TALLAPAKA POETS.

Vol. II. " (WITH SWARA) Price Rs. 3.

Musical notations.

by Sri Rallapalli Ananthakrishna Sarma,
Reader in Music, S. V . O. Institute, Tirupatl.

3. NITHYANUSANDHANAM— TAMIL.

II Edn. Price

For the daily use of the Vaishnavas

according to Tengalai rituals As. 10.

,, Vadagalai rituals As. 8,

The Annamacharya Sankeertanas and Tallapakam works, whenever they
are purchased in a set of six volumes 25 per cent discount will be allowed.

Packing & Postage extra.

For copies apply with remittance to : —

THE EXECUTIVE OFFICER,

T. T. DEVASTHANAMS, TIRUPATI.

/ol. VIII

FEBRUARY 1957

No. 2

V h?''> •*

• -

P.\R FIG ULA.RS ABOUT TlRll M A T,
GENERAL : — Height 2820 Feel above sea level.
Temperature : — Maximum 94° Minimum^60r
Rainfall 40" — Population : 4000.

INCOME FROM TEMPLES FOR DECEMBER 1956

1. Sri Venkateswaraswami Temple, Tirumala —

2. Sri Padmavathiamma Temple, Tiruchanur •-•

3. Sri Govindarajaswarai Temple, Tirupati •••

4. Sri Kothandaramaswami Temple, Tirupati •-•

5. Sri Kapileswaraswami Temple, Tirupati •••

Total •-.

Rs. A. P.

1,42,309 7 0

1,508 0 3

1,870 2 0

213 9 9

167 2 9

1,46,068 5 9

Number of pilgrims, accom- [ at Tirupati

I
I at Tirumala

modated in the choultries
in the month :

Number of pilgrims, who availed I Adults

T.T-D. 'I K AM«T>r»RT TTAr-TTT-rToo J

JANUARY, 1957

• 19,816

• 23,459

• 34,462

Vol. -VIII FEBRUARY 1957' No* 2,

NEWS FOR THE MONTH OF JANUARY, 1957

<fHfdHE meeting of the Board of Trustees of the Tlrumala-Tirupati
& Devasthananris, was held on the 28th of January 1957, at
Tirumala to transact monthly business, Sri P. Suryanarayana
member presiding. Sris Y. Subba Rao, R. Nathamuni Reddy and
Bojja Appalaswarny members attended the meeting. Sri C. Anna
Rao, Executive Officer was present.

The Board decided to lease out for 25 years with sanction of
the Commissioner, H. R. & C. E., to the T. T. Devasthanams
Co-operative Stores, the Devasthanam Area known as Gurrala-
paga in the Gandhi Road, Tirupati.

The Board agreed to condone delays In payment of renewal
fees for the Nithya Sevas for three months from the date of expiry
for the reasons to be satisfactorily explained in each case.

The Board agreed to pay Rs. 10/- annually to the District
Board for the usufructs of the Road side aveime trees leased out
by the' District Board in open auction for the road from Manga-
puram to Sreepathivari Mettu to be given to the T.T. Devasthanams
for maintenance.

The Board sanctioned the introduction of diet 'system on the
basis of the scale of diet adopted by Government in their Hospitals
to the poor inpatients admitted in Tirumala Hospital and to make
the supplies from the Devasthanam Canteen or the Go-operative
Stores, as the case may be.

The Board accepted the gift of 500 square feet of vacant land
in Bandar, made by Sri Chevendra Ramakrishna Rao, free from
all encumbrances, for the purpose of doing Seva in the name of
the donor from out of the net income of the land.

Since the period of majority of the members of the Local
Advisory Committee at Hyderabad exceeded three years, the Board
dissolved the present committee and decided to reconstitute a new

one. . . • • • , . .- • . . ,,...,.••:•::•

The Board approved the proposals arid the plan to construct
, buildings for Vedapatasala and Elementary School in Vasantka
Mantaoam Area. . - . '

4 T. T. D. MONTHLY BULLET;

The Board sanctioned the installation of an internal telepho
exchange at Tirumala with five extensions at a recurring cost
Rs. 1,397 per annum.

The Board accepted with thanks the following furth
donations under own your Building (Choultry) scheme of Tirumal
Tirupati Devasthanams for construction of rest houses at Tirumai

No.

Name of Donors.

1. Sri Kalva Sufyanarayana,
Usmanganj, Hyderabad.

Donation

Amount.

Rs.

4,500

2,000

3. Sri LaxtninarayanShrikishnn,

Gen. Merchant, Tandur, (C. Ry.)

4. Sri C. Venkatesa Reddiar, Contractor, 2,000

Perumbair Kandigai P.O. Tozuppedu.

2. Sti Mothi Sreerarnulu Chettiar. 2,000

Thangamaligai, Trichinopalli.

5. Sri Polichetti Gopalasami s/o Pararniah, 2,500

Cloth Merchanti ELlor.e,

6. Sri Polichetti Gopalasami, in the name of 2,500

his mother Mahalakshmamma, b'llore.

7. Sri V. Subbiah, Retired, Tahsildar 2,500

Nandyal.

8. Sri C. S. Ramachandra Rao, B.A., LL.B., 2,000

Jagtial Post, Karimnagar Dt. (A. P.)

9. Sri K. Rangiah Chetty, Jeweller, 2,000

Tiruchirapalli (South India.)

10. Srimathi Rathna Bai Ammal, w/o 2,000

Sri K. Rangiah Chetty, Tiruchirapalli.

11. Sri H. V. R. lyyengar (Sri) No, 3-6-668, 1,500

Himayatriagar Hyderabad Deccan.

12. Sri S. S. Sharma, B.E., 1:648, Sampige Rd. 4,750

Malleswaram, Bangalore-3.

13. Sri S. V. Doraiswaray, 4.000

Peelamedu, P.O-, Cpimbatore.

14. Srimathi V. Kamaladewi, 9,T. Pillai Rd., 1.427

Thyagarayanagar, Madras-17.

15. Sri Lukkaraj Sankara Rao, 300

" Leela Mahal *' Chowdaripet, Guntur.

Donated buildi
at Tirumala.

Special type op-
posite to P. P.
block,

XenemsntJ No. ,
in P. P. blocks,

do.

Tenament No. '*
in North Mada,

do. 2

Canteen Tenemei
No.

do.
do.
do.

'D ' Type cottag
at Sankumitta.

Amount and typ
to be decided.

do.
do.

SIMPOSI'UM OF 'HINDU WORSHIP.
K.'Srinivasan, 'P.R.Oi, Southern Railway.

Highest Form of worship of the supreme being.

HE core of Hinduism consists in the worship of the one
supreme being. As said in the Narayana Sukta :

* TOR*.

We meditate on Narayana the god with a thousand heads the
all-seeing the source of all happiness, the all pervading immortal,
the supreme abode. We pray to Narayana who is the supreme
deity greater than the universe and who can remove our defects.
H.e pervades the whole universe. Purushasukta contains a
detailed description of the Lord based on the conception of the,
supreme being as Narayana the all pervasive spirit.

The Bhagavatha expounds the conception of the Lord, with
several descriptions in detail :

^n: \\

We meditate on that transcendent reality from whom the
Universe springs up in whom it abides, into whom it returns
because he is Invariably present in all existing things and is distinct
from, all nonexsits who is self conscuious and who is self effulgent
who revealed to Brahma by his mere will the Vedas that cause
bewilderment even to the greatest sages in whom the three fold
creation appears^as real and who excludes /Maya by his self-effuk
sent slorv.

6 T. T. D. MONTHLY BULLETIN

In- Bagavatha Skanda 5, Chapters 22 and 23 there is a
pictursque description of the omnipotent and omnipresent Lord
Narayana ;

1 ^Rifapl ^ W^FIvfRJ^ SSfaffif

f¥^ eR
r^s 5^3

It is no. other than the glorious omnipotent Lord Narayana,
the most ancient person the ultimate cause of the whole univerself
Himself, who is critically inquired into by the. Vedas as well as by
the wise, that for the welfare of all living beings splits up His body
in the form of Time, symbolized by the year — the theme of the
three Vedas Rigveda, Yajurveda, and Samaveda, which is respon-
sible for the right performance of rituals into twelve parts (the
twelve months) and manifests by turns, in the six seasons, spring
etc., the distinctive characteristics in the form of.heat and cold,,
showers and winds etc., of each season, so as to provide the Jivas
with the means of reaping the fruits of their past actions. In the
case of those who worship Him through rituals of final beatitude
in the case of those who worship Him through Bhaktiyoga,
Karmayoga, Jnanayoga and so on, duly attain His blessings.

Some people declare the stellar sphere as capable of being
meditated upon through deep concentration of as a form of Lord
Vasudeva.

qyq^ (j.

And actually fixing one's gaze on this very form of Lord
Vishnu, representing all the gods, in the evening from day to day,
one should wait with a concentrated mind upon the same with the
following (prayer) silently : " Hail to the Supreme Person (mani-
festing Himself as) the wheel of Time— the backbone of the
luminaries— the Ruler of all the gods ! (Thus) do we meditate on
Him.

THE FUNDAMENTALS OF THE GITA.

Dr. K. Vaidyanathan, M.A., Ph.D.

Talk on the 12th July 1956 at 9-15 .P.M. at A.LR. Delhi ' B'
(Permission obtained)

C®OMEONE asked Shri Ramakrishna Paramahamsa to give the

'*>£3|j, . • ' • ' •

O1 essence of the Gita in a word. The Saint was flabbergasted'
Yet he did not let the questioner go disappointed. He closed his
eyes and uttered the word Gita four or five times (Gita-Gita-
Gita-Gita), he then opened wide his eyes and answered with a
radient smile;, " My friend, I think the meaning is contained in the.
very word itself." If we reverse it, it is Ta-gi — (" The act of
renunciation:") The poser was pleased and went away with the
full knowledge of the fundamental concept of the Gita which is
Renunciation. [

Are people willing to renounce or. sacrifice anything for the
sake of the Lord ? Here is the crux of the problem. They are
willing to sacrifice anything and everything to please their dear
and near ones, but they are somewhat reluctant to sacrifice any- -
thing for GodJ

Lord Shri Krishna asks Arjuna .to offer Him everything
before he. enjoys it. He even goes to the extent of asking him to
offer Him a leaf* a flower or even a spoon of pure water. The
reward, He says, will be immense even to a small sacrifice. In
spite of Lord's repeated exhortation to his devotees to love Hirn,
to worship Him and to be always thinking of Him, no one seems
to take his words seriously. To quote the Gita, The Lord says,

" Ananyaschintayanto mam ye janah paryupasaie, «

Tesham Nityabhiyuktanarn Yogakshemam Vahamyaham." ,

We have seen in the history of saints and sages of the world
that to be with God is to lose the world and all the pleasures in it.
They left the world and all their belongings and ran from place to
place seeking Him, and finally they found the abode of bliss.t But
these are very few in number as the Lord himself says—" There
are four kinds of devotees that always seek Me. They are those
who are attached to money, those that are stricken with fear,
those that .want fame and those that want Me and Me alone."
The last are the purest devotees and the Lord is most pleased with
them. But they are very few in number.

: If the Lord of the Gita is properly understood, it will be a
c,<-™w «F ;«</ anri a nnint r»f lack to anv and everyone. One.cani

8 . T T. D. MONTHLY BULLETIN

with faith in and devotion to the Lord, approach Him and get all
one wants. But this demands a great spiritual adventure, or " a
leap in the dark." If one can, with confidence in the All-Merciful
Lord, jump out of oneself to know and enjoy His presence, one
can easily know and enjoy His blissful presence. This is what the
Lord Himself says in the Gita. " Any devotee can reach me by
unwavering devotion to Me. He may take any form for his
devotion. I will appear before him in that form and bless
him.*' These are not the empty words of an idle God.

Men are fond of so many perishable things of the world and
they do not think of the Creator who is the root cause of every-
thing in this world. Mere commonsense will dictate to a man who
can hear that the Lord alone controls everything and the acquain-
tance With the Lord is the true source of happiness. Knowing
this secret of happiness, men are unnecessarily and blindly
wandering here and there to seek other sources of happiness.

Shri Rarnakrishna would often say " Kamam and Kancha-
nam " are the two barriers of devotion. Remove the barriers,
you are with the Lord. Certainly, the Lord is on the other side
oT the hedge. It requires only a little effort on the part of the
votary to forget ' woman and gold ' for a time and sit quietly and
triumphantly at the feet of the Lord. But men are not willing to
make even the small sacrifice to please the Lord.

The Lord does not want anyone to leave the home and family
and run after Him. If that is his idea, he would not whisper his
secrets to such a worldling as Arjuna. There is not a single
pleasure which Arjuna was not after. Still the Lord loved him
well and even told him that he was very dear to Him. What is
the secret of Arjuna's success? It is definitely his firm devotion to
the Lord at all times-, in all places and under all circumstances.

When the Mahabharata war was about to take place, both
Duryodhana and Arjuna went to Lord Shri Krishna for his help.
Duryodhana, being a materialist, asked for all the arms and bombs
which he possessed. He thought, by totally disarming Him, he
could gain victory against the defenceless Krishna. He did not know
the secret of Truth, that at the root of everything the Lord is alive
and active. So he went away satisfied with the material goods of
God. Later Arjuna came and asked the Lord knowing Him to be
the, source of all strength and iov. "T.nrri T ™an* +K«~ ~~A *u—

THE "FUNDAMENTALS OF THE GITA S

alone." Immediately the Lord gave a significant smile and
embraced Arjuna and said, " Well, since you want Me as thy sole
guide, philosopher and friend, here I am, and use Me as you like.**
The Lord became instantly the servant and master of Arjuna,, As
a servant he became the ' Sarathy ' or the driver of his chariot
and as a master he taught him the way of blessedness and triumph.
When the Lord became the Charioteer of Arjuna, what more
proofs are required to understand the mercy and compassion of
the Lord for the erring and suffering mortals ?

There is nothing which man can do without the grace and
help of the Lord. The day and the night are caused by Him.
Nothing can move without His will. Knowing these small precepts
one must lead one's life in humility and simplicity. This is the
easiest way of achieving the grace of God.

Let not one run away from the world to know Him. Since
the Lord is in everything, one must respect and love one and all.
Tagore, one of the greatest poets, sings, as I remember, somewhat
like this— " I will not seek 4 dark room to tell my beads. I will
be an ascetic and renunciation is not for me, for my Lord is in all
these and I want to embrace the thousand bonds of delight."

Seeing the Lord in everything, one can lead a perfect and
successful life in this world. The Gopis of Brindavanam had this
simple devotion to Shri Krishna; and so they led the happiest '-life;
No earthly qualification is necessary for devotion. Shri Rama-
krishna Paramahamsa was an illiterate, poor and Helpless. Still
he became the saviour of spiritual India in the twentieth
century. His redoubtable disciple Swami Vivekananda exhorted
the people of India to " awake, arise and stop not till the goal is
reached." This is possible only when the soul awakens in Man I
So long as the soul is asleep, his mind alone will be active
indulging in the vain glories of the world. The moment the soul
awakens in him, just as the stars disappear at the sight of the Sum
all the worldly joys and pleasures will pale into nothingness at the
sight of the Lord. The soul alone can see the Lord as it is the
immortal part of His. The senses and mind are extrovert and
they can seldom see God and much less know God and His ways.

One who awakens from the dream of the world is the true
devotee of the Lord. To awake is to hear the Gita of the Lord.
To hear the Gita and meditate upon his teachings is to under-

10 / ,; ; T,:T. D. MONTHLY' BULLETIN

stand all the secrets of Nature and of life. When one understands
the secrets of Nature and of life, one will be able to solve all
the problems that face mankind. So in the concluding chapter of
the Gita we find this golden secret of successful life.

" Yatra Yogeswarah Krishno, Yatra Partho Dhanurdharah,
Tatra Srir Vijay'o bhutir Dhruva nitir Matir Mama."

These are the fundamental teachings of the Gita.

, WM A J DOES THE PSiGRiM SAY?

22-1— '57 S. Sadafi7am, 'Clark, Railway DM0' s Office,

Madura.

We visited the famous shrine as a humble devotee on the 16th
and 17th and had Darshan of the Lord. We arranged for paid
rooms etc., and there was nothing left to be desired by way of
facilities etc.

22--l-~'57 S. K, Daru, G/o The Imperial Tobacco Oh .of
v India Limited, Fraser Town P.O, Bangalore-d".

We were very well received and were afforded opportunities for
Darshan. Having had the opportunity of comparing the arrange-
ments for Darshan and accommodation made at other Temples at
the North, during my recent visit there, I unhesitatingly say that
the Tirupati Devasthanams are -yry well administered. May your
hospitality contains seeds of infection for subsequent visits I In
any case Sri Venkatesward's beacon is eternal.

, Pandit N. S. Narasimhachariar of Tumkur offered himself first in
1954 to write in our monthly on Sri Venkatesa Vaibhava in Kannada
language for the Suprabhatham and the stotras that are sung daily
in the temple of our Lord .Sreenivasa. After that series was over,
he began to write on Daya Sathakam with notes and commentaries
in Kannada language to benifit the Kannada knowing devotees. He
has so far written for 70 ;slokas. He has been called away on
18 — 1—1957 to the Lord's feet. His passing away is a loss to our
journal and the devotees of Karnataka. We trust the remaining
slokas will be completed ,:by,his brother Sri N. S. Krishna lyyengar,
B.A., B.Ed., Headmaster, Aryan High School, Tumkur.

We offer our sincere, .condolences to the bereaved family in the
hour of their distress.

A BRIEF REPORT ON THE GEOLOGY OF
TIRUPATI-TIRUMALA AREA

R. Vaidhyanathan,
Lecturer in Geology, Andhra University, Waltair.

INTRODUCTION

TIRUPATI, in Chittoor District of Andhra State, is a famous
pilgrimage centre for the Hindus. The abode of the deityi
Sri Venkateswara swami, is about 6 miles north-west of Tirupati.
There are foot-steps leading up the hill as well as picturesque
winding road from Tirupati to Tirumala.

There is an orthodox belief that the Lord lies on a serpant,
whose head is a little south of Tirumala and the tail, near Sr
Sailam, about 170 miles north of it. This belief must have been
due to the imposing reddish brown cliff of quartzite, bank lying
as an inclined bed, similating a serpant with the head a little lifted
up. If one travenses across the succeeding groups of strata due
north, there is a possibility of a similar feature deing observed
only after Srisailam.

Geological Mapping was done on a 4' to a mile scale map
(enlarged 1" to a mile). The purpose of the work was to study
the various structural features in the rocks here, most of them
emposed in the numerous cuttings that were made during the
construction of the road.

PHYSIOGRAPHY

Tirupati (550') is situated on a plain and the range is about a
mile north of it extending east west. There is another range
parallel to it in the north, the valley in the centre being cut by a
stream known as Avachari Kona flowing east. The road at
"CHANDRAGIRI VIEW " connects these two ranges near the
western extremity. Tirumala is situated at the foot of the
northern slope of the second range.

STRATIGRAPHY

The rock types met with here can be tabulated as follows with
their corresponding ages :

Shales Pullampet

Quartzites Nagary

A «*/*l

T. T. D. MONTHLY BULLETIN

,CHIT!OOR_ DISTRICT.

PART OF
SHEET No. 57

THE TSRUMALA TIRUPATI

--I CONTOUR

ROAD

\ | iEDDING
CLEAVAGE

fQUARTZOSE
' \SANDSTONE

A BRIEF REPORT ON THE GEOLOGY OF T. T. D. AREA 13

DESCRIPTION OF ROCK TYPES

1. Granites ;— The plain around Tirupati is all granites with
a soil cover on top of it. The granites extend upto an height of
2900 in the hill, immediately north of Tirupati. These could be
very well recognised even from afar from their mode of weather-
ing into tors and boulders, and also the black colour with white
vertical streaks a result of continued exposure to sun and rain.
In certain places they are weathered completely into clay (Mile-
stone 0/4).

The granite is made up of vitreous, colurless quartz .and white
and pink felspar. The most common accessory is green horn-
blende. Biotite is accasionally present. The rock as a whole has
a pleasing appearance.

2. Quartzites :— Over lying the granites with distinct un-
conformity are the reddish brown and light rosy pink quartzites.
There is a narrow zone of conglomerate varying in width from 2«
to 1' overlying the weathered granites (near the 9/4 milestone).
However, the conglomerate is not persistent.

The quartizite is massive made up of many bands with
distinct bedding planes. Along certain bedding planes there are
thin 2 to 3" greenish shaly bands containing numerous platy
quartzites of not more than 0.5" in thickness, with parallel closely
spaced (O.l" to 0.2") grooves in them, the grooves being parallel to
the bedding plane and dipping in the same direction as the bed.
The thickness of each quartzite band varies from a foot to as
much as 10'. There are many certical joints in the rock. The
thickness of quartzites here is about 150'.

The quartzites here overlies an undulating granite country and
also forms a part of a .major faulted horizon and hence at this
place the strike of the quartzites varies from NW-SE to W-E as
one proceeds from west to east, the general dip being towards
northeast and north, the magnitude not exceeding 12°.

3. Shales : — In between the quartzites and the shales there
is a zone of alternating minor bands of quartzites and shales to a
total thickness of about 10', the thickness of each of the individual
layer verying from 1" to 6".

The shales succeeding them conformably are variegated, some
containing very minute specks of mica. These form hills towards
north east, of which Sanavalla Mitta is a prominent one.

14 T. T. D. MONTHLY BULLETIN

INTRUSIVE

A dolerite dyke approximately about 75' in thickness extend-
ing to a visible length of about 200' due ENE-WSW, cuts through
the granites and also the overlying quartzites. The vertical
contact between the dolerite and the quartzites could be seen near
the 9th mile stone, whereas the whole breadth of the dyke could
be seen only opposite milestone 8/7 deep down in the vally. This
intrusive is obviously younger than the quartzites.

The common features are ripple marks, and various types of
cro-laminations tabular and wedge shaped. Besides, there are
some features of doubtful origin (See map). In the shales there
are fracture cleavages and tension cracks It seems as though
there might have been a minor movement of the shales over the
quartzites against the dip direction.

CONCLUSION

This is a classic area for the study of textures and structures
in sedimentary rocks.

A REQUEST.

The pilgrims are requested to be present at the time of
P AH AK AM AN I— assortment of offerings of coins etc., received
in the Hundi or Koppera— conducted in Sri Yarn's Temple,
Tirumala, in the afternoons usually at the time of
DHARMA DARSANAM.

AN OPPORTUNITY
Tirupati Devasthanam* are taking up the works of

Regi'fding of the Ananda Nilaya Vimanam
of Sri Venkateswaraswami Varu at Tirumala.

Bhaktas are requested to contribute Gojd & Money and
associate themselves in the Kainkaryams. Contributions
may be sent to the Executive Officer, Tirumala-Tirupati
Devasthanams, Tirupati, S. I.

T. T. D. MONTHLY BULLETIN

and undesirable son, he sub-
jected him to various forms of
cruel treatment. It further
narrates how P r a h 1 a d a was
thrown into the sea, Simha-
chalam hill was placed on him
and how Vishnu in his man — lion
incarnation went to his rescue,
stood on one side of the hil'»
tipped it up so that the boy
could crawl out on the other and
Prahlada, in his gratitude,
founded this shrine. In subs-
equent ages, this temple which
was the favourite resort of the
Devas, fell into disuse and decay.
King Pururava with his beloved
consort Urvasi, during his
peregrinations is said to have
visited this hill and at the
instance of Urvasi, located the
God, who appeared in his dream
and ordained that he should be
exposed to view only on the
dthir day of the bright half of
the month of Vaisakha, and
that he should be covered up
with sandal paste during the
rest of the year. Even to this
day, as ethough to give credenc
to the traditions contained in the Sthalapurana, the Chandana
Yatra festival is performed on the third day of the bright half
of the month of Vaisakha (Akshaya Trtiya). On this day the
sandal paste which covers the image is removed and the
NIJASVARUPA is shown the devotees. Thousands of pilgrims
gather at the temple for darsan on this day, as it is belived, that
darsan of Nijarupa is sure to obtain for them salvation of Moksha.

Though the beginnings of this sacred edifice to the man-lion
incarnation of Vishnu is thus shrouded in mystery and legend, the

eneraved on the walls and nillars nf this shrine contain

Temple Pillar.

SIMHACHALAM

a mine of information and throw a flood of light on the vicissitude
otf this temple, during the long period of its existence. The
fragmentary inscription dated Saka 1021 (1099 A.D.) of the Chola
King Kulottunga (1070-1118 A.D.) who conquered Kalinga terri-
tories refers to the importance of this temple in the llth century

A view of the Temple.

while another records that the queen of the Valanadu Chief
Gonka III (1137-56 A.D.) covered the image with God. The
Eastern Gangas of Kalinga, with their seats at Mukhalingam and
Cuttack have also very richly beautified this shrine. King Nara-
simha I of this dynasty is- credited according to one inscription
with thft r.nnsmiction of the central shrine, the Mukhamandapa the

18 T. T. D. MONTHLY BULLETIN

Natyamandapa and the outer enclosure in beautifully polished
black stone in 1267-68 A.D. The Reddis of Rajahmundry the
Mathyas of Oddadi, the Vishnuvardhanachakravartins of Pancha-
darla and Suryavamsa Gajapatis of Cuttack, all in their pious zeal
contributed their mite in enriching this temple. Early in the 16th
century the famous ruler of Vijayanagara Empire, Krishnadevaraya,
in the course of his seven years was against Gajapati Prataparudra
of O.rissa visited this temple twice in 1516 and 1519 A.D. to pay
homage to Lord Narasimha when he had offered very valuable
jewellery as well as a number of villages for maintenance of some
bhogams or worships. Some of jewellery presented by that
illustrious monarch are still in existence display to us the height of
artistic excellence attained by the Andhra artist in those by gone
ages. After the fall of Gajapatis of Orissa who had been allowed
to retain these territories by Emperor Krishnaraya, this area was
overrun by the Qutb-Shahis of Golkonda, who in the course of
their predatory raids infested this temple, smashed its fortifications
(the only remnants of which can be seen now near the Hanuman
Gate) and mutilated the images and fine carvings on the pillars.
But soon, as Vassals of the Sultans of Golkonda, the local rulers
of Vizianagaram revived the glory of Simhachalam by endowing
it richly with grant of lands etc., for maintenance. The represen-
tation of Matsya incarnation of Visnu, the Dhanvantri, Varuna,
and the numerous murtis of Narasimha, deserve special mention.

Simhachalam was a great centre of learning as well in the
mediaeval period. Naraharitirtha Sripada and a heirarchy of his
Sishyas and prasishyas, who officiated as the spiritual teachers of
the rulers of the land, the Eastern ganges of Kalinga, made this
their chief seat, and preached the cult of Vishnu. They have
established numerous maths, and schools which were endowed by
the rulers for fostering education in Sastras and Vedic Lore astro-
nomy and philosophy though of a sectarian nature.

WHAT DOES THE PILGRiM SAY?

8— 1— '57 R. Y Dharwadkar, M.A., Principal, J. S. S,
College, Dharwdr.

I should really thank you for the very fine arrangements made
at present. The premises are absolutely clean and the Darshan
arrangements also excellent. The ticket system is also quite
efficient, i

JAGATH JYOTHI BY AD1BHATLA NARAYANADOSS : ';

RENDERING OF A PASSAGE,. '

1!lii?AN'S effort to have his desires fulfilled is called Pourusham

i'*Wi¥f

JjyjJs (human effort). Effort is action. The cause of human
effort is Divine. It is the impelling force that enables a man to do
or act. Though human effort seems to be the cause for all
achievements nothing can really be achieved without the help of
Divine dispensation.

Every sentient being must be able to know what is true and
what is false — rather be able to distinguish between the abiding
and transient.

The ultimate aim of one and all is to acquire Eternal Bliss—
what is Eternal must be known. Great seers have shown the way
to know the truth. One who knows the various arts and always
endeavours not for his selfish gain, but, for the good of humanity
is a Seer. The man who has been able to work for the good of
humanity is verily the embodiment of the Eternal truth itself.

While we in the mundane sphere speak of progress, our Se'ers
have spoken of regress. Dharma and purity decline from Kritha
Yuga to Thretha Yuga,, from Thretha Yuga to Dwapara Yuga and
finally from Dwapara Yuga to Kali Yuga. Having this decline
in view our Seers have set different standards for different Yugas.
In Kritha Yuga a man to attain Liberation must become a Gnani
— He must perform Thapas in Thretha Yuga. In Dwapara Yuga
he must perform sacrifices., In Kali Yuga worship and repeating
the name of the Lord are alone sufficient. The same divinity
manifests in diverse forms in different Yugas. There is no
difference between Divinity and time nor between Divinity and
Prakruthi. ' Kalam and Karma '—time and action are often
spoken though not fully comprehended. Time and action are
indicative of change. In that ultimate stage of realization there is
no change ; it is a Replica of the Eternal unchangeable Brahman.
This state can, by practice be attained through Samadhi — Worship
and the repetition of the name of Lord are the steps that lead the
individual into .the higher states. It therefore behoves that every
one should perform Puja (Worship) and attune the mind to the
name of the Lord.

Some, people believe that sacrifices are more efficacious. The
Bhagavath Geetha has in unmistakable terms stated that we should,

20 T. T. D. MONTHLY BULLETIN

atleast, to propitiate the Lords offer leaves, flowers, fruits of
water.'' '

God has manifested himself in several places in several forms
— 'Lord Sri Venkateswara is the Ruling Deity for the present

Yuga — Kaliyuga, as it is said Kalau Venkatanayakah

Narayana Doss when he went to Thirupathi composed several
verses impromptu upon Lord Sri Venkateswara inspired by the
Deity. ,

Religious lectures held during the month of January 1957
; . -...,-. T. T. Devasthanains Information Service Office,

at 19, -Royapettah, Madras-14.

Date Discourses given by Subjects

5—1-57 Pandit P. N. Narayana Sastry DRUVA CHARITRAM
6 — 1_57 Suprabhatam by Bhagavatars PRAYER MEETING
of Sri Ranga Dasa Goshtigal
(Prasadams distributed)
12 — 1-57 V id wan Sri P. R. Nagaraja AMBARISHA

Rao UPAKHYANAM

19__i-_57 vidwan Sri K. Rajagopal Rao, AJAMILA ,,

. B.A. ' ' ;

26j — 1-57 Vidwan Sri Dr. K. Vaidyanathan, ADVICE TO THE HOUSE-

M.A., Ph.D. HOLDERS BY SRI RAMA-

KRISHNA PARAMAHAMSA

*««»+ FOR THE ATENTION OF THE SUBSCRIBER ««.
1 The Subscribers are kindly requested to note that the bulletin I

1 copies will be posted only on the 10th of every month and not I
in piecemeal. Those who become subscribers or renew the old 1
ones after the 5th of the month, will get copies of the bulletins J
only after the 10th of the succeeding month and not earlier. |

WHA T 190ES THE PILGRiM SAY?

9__1_'S7 (Mrs.) Sathyabhama Reddy, B.A.., M.D., D.G.G.,
Professor o Obstetrics & Gynaecology, Guntur
Medical College, G-untur.
We were absolutely comfortable at Tirumala during our recent

visit there. We had a most enjoyable time and Dharsanam.

SREE VENK&TESWARASWAMI VARI TEMPLE, 'TlRUMtAL A

Rs.

4. Pulangi

5. Abhishekam

Harathi each

(i) DARSANAMS.

1. Thomalaseva

2. Arcbana

3. Ekantnseva ,ae 1 3

Note: — For (S) and (3) five persons will b^ admitted for each ticket; and
. f r (2) only four perso-s for each ticket ; and for (<») and (5j
admission is for each ticket holder only.

(ii) SEVA.S.
\.

2,
3.
4
5.
6.

Abhishekam •

Garni 'hura Vessel

Civet Vessel
Musk Vessel

• ' -K S .

100

Japhara Vessel

- 8.

Sahasrakalasa

450

Ahhishekam

1500

250

Tirnppavada-Full

2000

10.

Tiruppavada- Partial

1000

tt.

Abhisheka K- vil Alvar.

500

Note .— (i) '!<» rersons will be admitted during the services of Thomala and
Arcliana in the morning, and for Ekantha Seva during the nigHt
for Ihe day. They will also be given I'onfrali orasar am in the
nru-n and D >Satu i \ the night after Nivedana. One Rupee has to
be paid for Dalham additionally.

(2) During this service, 10 pers >ns are Admitted for Darsanam.

(3) to (7) For all these sevas only 10 pet sons are admitted for Ahhi-
sheka Samanulu will b^ given in the hands of the party for being
taken into the Bangaru Vakili with the procession: for"th'.J
items 4 to 7, the particular items only will be given in the hands
of tlie party for similar purposes. Sri v^ri ' 'rasadarns of Tiitham
Chardanam and, Sree Padarenu wi-1.1 be given.

(P) to (11) These are a day's function each and the party will be
fjiven prasadams, Vada Laddti, Appam, Dosai etc., besides Vastra
Bahumanam at the "nd of the functions.

Additional one Rupee has to be paid for Dattatn and Harathi
purposes as per custom as occasions demand.

(Hi) UT5AVAMS. Ks:

1. Vasantotsavarcr ... 2000

2. Brahtnotsavam 1st Cl. 1500

2nd „ ,750

3. .Kalyanotsavam , ... 5' 0

4. Vahanaseva with dia-
mond coat-of mail
K a 1 p a v r i k s h. a o r

Big Sesha
Sarvahhuoala
Suryaprabha
Pallaki

Silver Garuda
Chinna Sesha
Chandraprabha
Elephant

62
62
62
62
32
32
32
32

22 T. T. D. MONTHLY BULLETIN

5, Vahannseva wi th ou t Hor.se Vahrmara ... -<2

diamond coat-of-mail. Lion „ ... 32

Goldon Garuda 62 Swan „ 32

Kalpavriksh-i 62 Silver Tiruchi 32

Note: — (I) Vasaxtotsavam .--—Conducted for ten days or lesser number of
tla\s as per the convenience of the party. Vastrn HanumajiHin,
Chandanam and Sree Padarenu etc., will be RIVPII to the party.
(Z) Brahmotsavam :— For 1st Class. 20 persons and In persons for the
second class of Brahmotsavam will be admitte"' for Tomala Seva,
Arch ina ami night Ekanlha Seva, each dny of the performance of
tlie Utsavam —which may be conducted lo- 8 days or a lesser no
according; to the convenience of the party. I'ongal and Dosalu
will be given to the party on days of t -e Utsavam. At the end,
Vaslra Baliumanam Sree Van Prasadatns of Sandal and Sreepada-
renu will be given.

(3) Celebration of marriage:— At the close of the function Vfis*ra
.Bshumanam, Thirtham, Chandanam, Sree f'adaretiu etc., prasa-
dams will be given as per maniool besides Laddu, Vadas, Appamss,
Dosalu and food prasadams.

(4) The Vaha»am Sevas: Besides the payment of the schedule rates,
the worshipper is bound to pay Re. I/- for each Vahanam addi-
tional for Harathi, One Vada or one Manoharam will be given to
the Grihastha for each Utsavam.

GENERAL: Additional one Rupee has to be paid for Dattam and Harathi
purposes as per custom as occasions demand.

(iv) FOOD OFFERINGS. Rs, . RS.

1. Dadhyodan ... 56 5. Sakarhath ... 120

2. Pulihora .. 60 6. kesaribaib. ... 125
3 Pongali 7,0 7. Payasarn ... 80

4. Sakkarapongali 80 8. Sira ,_ 160
Note:— I'rasadaraswill be given to the party after Nivtdanam.

(v) PALLU OFFERINGS. Rs Rs.

1. Laddu ... 125 7 Sukheelu ... 60

& Vada ... 80 8. Manoharam ... 70

•?. Poli ... 45 9. Jilebi . ... 125

+• Dosa ... 50 10. Ukaya Chatni, (the fruit

5. Apparo ,.> 60 must be supplied by

6. Tenatola ... 55 the pilgrim) ... 5

Note:— For each of the offerings, 80 Paniyarams will be given to the
Grihastha who pays for it. '

^••^^'^'•'13^ "'•-

At reduced prices —other concessions also.

LIMITED COPIES ONLY AVAILABLE. PURCHASE TO-DAY.

-- «KJ. *xXra— *

• : . Rs. tA.

i. Sri Venkatesvara Wlahatmyam (Sanskrit) with Hindi Com-
mentary Vols. 1 & II each ... 1.0
2 do. Sthuihi (Ski. in Tel. Songs) ... 04

3, Marschi Samhila — Sanskrit ••• 0 12

4. Sri Venk''»leswara I'ihrisamala (Sanskrit) ... 0 8
5 Asht&mahishi Kalyanamu (in Telugu) ••• 0 12

6. Paramayogi Vilasamu „ 1 11

7. Usha Parinayamu ,, •-- 0 14

8. Sri Venkatesvara Kavya Kalapa (Skt.) ... 20

9. Athri Samhita -• 3 0

10. Sri Venkatesvara Vachan»mulu (Tel) ... 0 8

11. Chevvaichchuduvar Bhagavatkm - part I (Tamil) ... 40

12. Sri Knshnopadesam (Sanskrit — I elugu) ... 0 2J
i-'^. Tiruvayiu«zi (Telugu Script with Commentary) •-• 5 0
14 Nityanusandhanam Tamil ( I'eng-alai) ... Q \Q

15. do. ,. (Vadagalai) • ••• 0 8

16. Tiruvaymozi Viiakkam f lamil) 10

17. Srivachanabhushanam (Telugu) 0 12

18. Semporul ( Tamil) ... 1 8

19. Adhyatraa Sankirtana'u :

do. Vi.la. Vlil, IX, X each ... I 8

20.1 Sarasangraha Ganitamu 1 2

21. CkandogyopanishaH (Sanskrit only)

22. '1 he Pantheon at Tirupati (I'iciorial)

23. Cbevvaichuduvar Bhanavatharn- — Hart II

24. AshtadasaRahasyam (9 to 18) Vol. H ... 2 0

25. History of Tir.ipati ( Tiruverujadam Temples) by Sriman

T. K. T Virarrt^havachariar Vol. I ••• 3 12

26. do, do. Vol. II ' ~» 3 2
27 Architectural Development in Tirumala f ample ••• 0 4
28. Minor Worka — 0 9
2°. Sri Ainamachitryula Charitrama ••• 1 14

30. Thiruven^ada Ula ('Tamil) ... j 2

31. Adhyalma Sanki^tanalu Vol. V •••24

32. Sankara Vilasam (Tamil) •-• 2 7
• 33, Alankij-a Sangraha 2 7

34. jannsrayi (Sanskrit) ••• 0 12

35 i »rui»pavai Saptapadulu (in. Telugu) ••• 04

36. Dharmasangraha (in. Sanskrit) . — t 8

37. N'patavyayopasargavr'tti (in Sanskrit) ••• 1 8

38. Sahityai Vimarsa (in Sanskrit) •-• 1 8

39. Veerasaiva Literature (iti Telugu) 3 12

40. Raghuvamsa by D. T- Tatacharya ••• 1 14

41. Sahitya Sara (Sanskrit) — I 8

T. T. IX MONTHLY' BULLETIiJ

Ks. A.

Padraini Parinayam (Telugu) ... j g

History of Tirupati by Ur. S. Krishnaswami lyengar

Vols. I & II each ... 3 j2

44. Alwar's Maagalasasanams on Thiruvengadaraudaiyara

( felugu script) , __ 2 4

45. Tirumalai Olugii ..-2

46. AshtadasafRahasyamulu, (first 8) V< 1. I 3

47. Supreme Epic of Devotion — (English) - 2

48. Sri Krishna by P. N. Srinivasachari ... Q
41?. Vedartha Sangrafaa „ ... 5

50. Srinivasa Vilasa Sevadhi ... 4

51. Brthadaranyakopanishad (Sanskrit only) ... 5

52. TaUwasankhyana Tika ... Q

53. Vidhithraya Parithranam ... I

54. Ramajeya-t-tiruppugal Vol I & II, each ... 3

55. Prapanna Parijatam (Sanskrit) ... Q

56. Balabhagavatara (Telugu) ,., 3 \%

57. Srinivasa Vilasam ( I elugn)

58. Koil Oiugu: (in English) By T. S Partbasaratisy •'• 0 12

59. Sri_Venl<ateswara Mahatmyam (Telugu prose) ... o 8

60. Thiruvengada Sthalapuranam ("1'amii prose and poetry) ... I • 8
6'. do. ('I'amil Prose only) 0 g
6-- do. (Kannada) ."." Q 8

63. du. (Hindi) ... 0 8

64. Sri Venkateswara Sathakam (Telugn) ... o 8
65- do- Suprabhatham (Sfinskrit) ... () 3
66 d°. (Telugu script or Kannada) "] Q 2

67. do. (Tamil script) Q j

68. Sri Venkatesvara Suprabhatam with word for word mean-
ing and short commentary in Tamil and Telugu each ... 06

69. Aiwar's Arulichchfiyaleal on Thiruvengadamudaiyan

; (TamiJ script) ' Q 4

70. Sri Venkatesvara Laghu Kritulu (Tei.). \\\ i g
7t. Sri Venkatesvara Sahasranaraara with Ashtolharaia (Skt.) " 0 10
72 do. (Sanskrit and TV-mil) '" 1 Q
73i do. (in Telugu script) ]_" Q 5
74, • do. Stutiratnanaala (Tel.) Vol. I. "" 1 2
75« do. (Telugu) Vol. II. "[ 2 0
76 Alwar's Mangalasasana Pasurarns with Commentary (in Tamil) 3 0
77. Sringara Sankirtanalu : Vol. Ill ""20
7^. do Ed. by late V. Prabhakara Sastri .u 2 0

79. Adhyatma Sankirtanalu : Vol. VI *,* *> n

80. do. Vol. XI ... 5 o
81^ Songs of Tallapaka Poets with musical notation, by Sri

R. Ananthakrishna Sarma Vol. I ... q n

82. , do/ 7> n ^ | ^

83. Kasyapa Sarah? ta L','

Rs. A,

84-, Bhriseu Samhita .„ , '. • .. -••

85* isavasyopanis.had : . : ';•..•' •

86. Kenopanishad ••

87. Kathopanishad ; ; ••••

88. Prasnopanishad •-•

89. Minor Up-mishad basliya (Sanskrit only) ...

90. A Glossary ot Indian Philosophical terras (Sanskrit & . .
English) ...

91. Psychology (Telugu) : (Out of stock) •••

92. Theory of Knowledge in the Philosophy of Sri Ramanuja -••

93. Idea of God by Dr. K. C. Varadachari (English) •-

94. Suvarnasaptati Sastra —(Sanskrit) •>•-

95. Dharma Sastras and Dharma Sutras by Sri K« S. Rama-
s^wami Sastri -••

96 A Handbook of Hindu Religion (English) ,,.

97. NityanusandhaBam Telugu Script (Tengalai) •••

98 do. „ (Vadagalai) -•-

()9. Tiruppavai (Tamil or Telugu) •••-.

100. Cbittira Tiruppavai (Tamil) •••

do. (Binding) -••

101. €hitramuia Thiruppavai (in Telugu) -•

do. (Binding) -••

T02. Stotraratnarauiu — (in Telugu script) --•

103. Jbrirangam Vaikuntha Ekadasi

304. Tiruvaimozhi Ahapporu! pasuraras fart I.T. (with Edn. com.)

305. Tirukkural (Kamattupal) Tamil (Out of stock) -••

106. do. <PorutpaI) „ do. -

107. Rupakaparisuddhi (Sanskrit) --

108. Hharatakosa- (Sanskrit) •••'

109. Andfara Kuvalayanandamu (in Telugu). ...

110. DasarupakaiM (in Tamil) --

111. Subhadra Kalyanamu ,, •••
i 12. Ba*acharitam (a Tamil Sanskrit 1 5rama) ...
1 13. Ashtingayogasaramu (Telugu) ...
i!4. Maniraekhala (Te ugu) by Pandit Sriramulu Reddi .,..

15 Chakshushiyarn (Sanskrit) •••

16. Ethiraja Vijayam (a drama) (Sanskrit) ^.

17. Mahabharatam : by K. S, Ramaswami Sastri (English) ...

18. Tirupati Devasthanam Epigraphical Report •••

19. i irumalai Tirupati Devastha^am Inscriptions Vols. 1, II,

III, IV and V each -•

120. do. Vol. VI Parts I and II each -

121. A Study of Hindu Iconography: By T. N. Srinivasan (Eng.)
'22. Rasavivekam (Sanskrit)

\ 23. Exerpts from Pofcana's Bhagavatham by A. V.S. Sarma,(Eng.)

'24. Yappoli (A Tamil prpsody) ...

125 Sidhanthaa Thraya Sangraha 'Tamil) >.

26 • T. T. D. MONTHLY

Tirupata Yatrs Guide Books Rs. I1.

1. Illustrated English Guide Boole Tirupati. ... 1 o

2. Ail-About Tirupati (A pictorial guide book) 3 g

3. Tirupati-Yatra (in Telugu) • 08
4-. Tiruijati (Guide hooks in Eng., I'amil, Kanarese and

Hindi languages,) each. ... 0 4
S« Venkafcesvara Pictures

1. Sri Venkatesvara 20"X'4" . 1

2. Sri Venkatesvara & Padmavati 14"X^O" • 1

3. Sri Veiikatesvara or D.». 14" Vio" . Q

4. Do. ^'"X'W . 08

5. Oo Do. 7"X5" . 0 14

6. Sri Venkatrichala Mahathmyam in pictures 5 8

Books io Print

1. Bhavaprakasika by Sri Rangaramanujamuni (Sanskrit)

2. Kadambarikathasara ,,

3. Kenopanishad (Reprint) ,,

4. Andiya Katha by Fandit Sriraniulu Reddi /"Telugu)

5. Thiruvengadamudaiyaii Pasurams with corn. „

6. Vrikshayurvedam . • ,,
7; Kamanataka Vimarsanamu ,,
8.- Suprab ithani iu ( I'elu^u with com ) Reprint

9 Annamacharya Charitamu (Reprint.) „

10, , Thiruvaimozhi Ahappordl Pasuraras Part II (Tamil)
lLrl08Thir.ntmang.il — (collection from Bulletin) ,,
12. Thirnkkural^-Kamathnpal & iPorutpal (Reprinl*) „
13'., Idea of God by Dr. K4 C. Varadachari (Reprint) English
!4. Payasathakam with corau.entary (Telugu and Kannada)
15, Sidhantiia Ihraya Sangraha ( I'elugu)

DISCOUNT AND CONCESSIONS.

The T, T. D. Ephigraphicsl reports and T T. D Inscripti •as Vols
I tin V and VI (1) and (2) total eight bocks will.' hs sold at a conces
sional price of Rs. IO/ per sat for th°> public.

Ihe Annamacbarya SankirL'inas and Tallap?ik;im works, whenever
thev are purchased.in the set .of six vols. 25% discount will be altowt,d.

For the Educationaj Institut'oo* and Public Libraries also for the
registered bouafide book sailers, 25 w> sales, commission will be allowed
on the above rates, in the case of the pureliasa made to. the. value of
Rs. 1 OO/- of more 'or 100 items of each time These concessions will
apply only for items 1 to 121 enumerated alone and not to pictures,
guide books etc. For the pictures and guide books only 12% % discount
only will be allowed on purchase of 100 copies and more in each case

Copies can be had of:— I. THE EXECUTIVE OFFICER, T. T. Devastbaiiains,
, Tirupati-(S. India) ; -2 T. T. D. Book Stall in New Choultry,
Tirupati ; do. 3. ' do. in Tirumala.

4. At Higginbotaaras Stalls; & 5. T, T. t>. Information Centres'

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^ETUJ

TIRUMALA-TIRUPATJ DEVASTHANAMS
INFORMATION SERVICES

- at 19 Royapettah High Road, R^ADRAS— 14

at Sri Srinivasa Balaji Bhavan, Himayatnagar Road,

HYDERABAD (DECCAN)

at!4,Jaya Road, Bambalapitiya, COLOMBO—4. (CEYLON)

at Sri Venkataramana Temple, MANG-ALORE— (s. CANARA)

at Venkatesh Mandtr, No. 80-84, Fanaswadi BOMBAY— 2

at Sri Venkateswara Temple, Brahmin Street, VIJAYAWADA-i

at Silver Jubili Park Road, BANGALORE-2.

Serve the pilgrims and the public — 'guide the
devotees in regard to the performance of vows- to
Sri Venkateswara.y Arrange transport and accom-
modation facilities at Tirupati and Tiruraala. Sell
Devasthanam Publications, religious and guide-
books and Sri Venkateswara pictures at cost price.

A WAIT OPENING SHORTLY OF

FURTHER INFORMATION CENTRES
AT MADURA, DELHI, CALCUTTA and other places.
2

CAUTION

1. Please REMEMBER that Tirumalai Hill is a very sacred place and
Sree Venkateswara, a powerful force.

2. Please RESPECT ancient customs and established usages, when you
are on the Hills.

3. WEAR NO BOOTS OR. SHOES — a sort of penance. The Hill area is
considered holy.

4. WEAR NO FLOWERS — all flowers are fur God only.

5. AVOID SMOKING, or carrying any article for smoking.

6. AVOID SPITTING, chewing betel and tabacco.

7. AVOID TAKING MEAT, fUh, eggs, flesh, <>r drinking toddy or arrack
or any other intoxicant.

8. TAKE BATH and wear clean clothes before you enter the shrine.

9. AVOID RUSHING in for darsanam and take your ckance in the
Queue and allow chance for every one.

10. AVOID LOUD CONVERSATION or demonstration which would
derogate the solemnity of worship.

11. RESPECT AND PROMOTE the sentiments of pilgrims.

12. BEWARE OF BOGUS PANDAS or dalalis who are likely to mislead
you in the performance of your vows and disposal of offerings.

13. GIVE YOUR OFFERINGS in the Temple Office and demand receipts.

14. DEPOSIT ALL YOUR Hundi offerings in the Hundi or Koppera al
the Bangaru Vakili or Golden gate. Otherwise your vows will
not be fulfilled.

15. ASK FOR AND OBTAIN all information and particulars from the
Pilgrim Guides, Choultry Superintendents, and Temple Managers,
They are always at your service,

16. , FORWARD COMPLAINT or suggestion to the Executive Officer, T. T.

Devasthanams for action and it would be promptly attended to.

ff.B. — -Contributions of articles not more than a foolscap page of
typewritten matter in English on Sree Venkateswara and
the experiences of the YATHRA will be gratefully accepted
by the EDITOR from the devotees and pilgrims to Tirnmala.
The articles are not returnable. The Editor reserves the
right to include, alter, modify or reject them, as time and
space will ptrmit, i

or 108

i3 181

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Sri O. V. Alagesan, Dy. Minister for Rys. & Transport, New Delhi opening
the newly formed Tirumala-Papavinasam Road on 1-1-1957 at Tirumala.

List of Grihasthas who performed special Arjitham sevas
during January, 1957 in Sri Venkateswara Temple, Tirumala.

Date

6 Sri
10 ,,

12 ,,

18 „

19 „
22 .,

25 „

26 „

Name' and Address.

Sevas.

Amount
Rs.

K.R. Jag,aTLnadham, Gurus wamipaly am. Kalyanotsavam 500
K. Venkataraju, Ellore. do. 500

T. S. Rajaram, Madras-17. N. Kanuka 4,000

M. Ramiah, 4th Nandyal I Cl. Brah. 1,500

A. Krishnabhat, Earnakulam. N. Kanaka 1,173/5

P.R. Sitharama Rao, Madras II Cl.Bh. & Kalyanotsavam 1,250

do.

L. M. Kilikar, Cochin.
Y. Govindu, Hyderab%d,v

do.

E. Ala&iriswamy, Madras.
M. P. Balasubramanyam, Madras,
T. Dharmadas, Madras.
V. Parthasarathy Chetty, Madras
B. S. Ramaehandra Rao, Mysore.

A. P. Malliah, Cochin. II Cl. Brah , do.. &

Gamboora^inne

Kalyanotsavam
II Cl. Brah.
Kalyauiotsavani

do.

1,250
500
750
500
500
500
500
500

1,500

T. T. DEYASTHANAMS, TIRUPAT1

7—2—57 RatliasaptamS.

10 — 2 — 57 Tirupati Sri Kannan & Sri Andal Floating Festival.
11 — 2 — 57 Tirupati Sri Kodandarama Swami ,,

i » n en \ Tirupati Sri Govindaraja Swami ,, . . ,,

14 — 2 — 57 Tirumala Sri Kumaradhara Thirtha Mukkoti.

27 — 2 — 57 Maha Sivarathri. Sri Kapileswara Swami Vrishabhotsavam

16 — 3 — 57 Tirupati Sri Govindaraja Swami Poolangi Seva.

do Tirumala-Thumburu Thirtha Mukltoti.

29 — 3 — 57 Tirupati Sri Kodandaramaswami Bran. Dhvajarohanam.

LATEST T. T. D. PUBLICATION

1. EXCERPTS FROM POTANA'S BHAGAVATAM

Dr. A. V. S. Sarma
(author of Flowerets from shrubs, Lives of Devotees)

English rendering of the greatest work in Telugu — contains 150
printed pages in Demy octavo size.

Price Rs. 1-8.
2. YAPPOLI (iLiiuCuireiP)

(a book, on prosody in Tamil QptLiyeir <$)<&&& ®ssrLi>)

Sri R. Srinivasaraghavachari, M.A.,
Asst. Reader in S. V. U. O. R. Institute, Tirupati.
A tarnil prosody with verses illustrating the rules of grammer— -
with Srinivasakalyanam back-ground.

Price Rs. 3-8.

Packing & Postage extra.

For copies apply with remittance to :• —

THE EXECUTiVE OFFICER,

T. T. DEVASTHANAMS, TIRUPATI.

Printed at T.. T. O. Pre*vTirupati and published by Sri C. Anna Rao, B.A..
Executive Officer. Tirumala- Tirupati Devasthanarns, Tirupati — 8-2-57.

/III

MARCH 1957

No. 3

Tirupati Sree Kothandaramaswami Varu with Sita and Lakshmana.
Brahmotsavam from 29th March to 6th April, 1957.

PARTICULARS ABOUT TIRUMALA.

GENERAL: — Height 2820 Feel above sea level.
Temperature : — Maximum 94° Minimum 60r
Rainfall 40" — Population : 4000.

INCOME FROM TEMPLES FOR JANUARY 1957

Rs. A. P.

1. Sri Venkateswaraswarai Temple, Tirumala •-• 1,33,495 811

2. Sri Padmavatliiarnma Temple, Tiruchanur ••• 1,117 3 10

3. Sri Govindarajaswami Temple, Tirupati -- 1,297 15 4

4. Sri Kothandaramaswatni Temple, Tirupati •• 251 15 9

5. Sri Kapileswaraswami Temple, Tirupati -•• 149 10 0

Total -- 1,36,312 5 10

FEBRUARY, 1957

Slumber of pilgrims, accom- ( at Tirupati ••• 30,063
modated in the choultries '

in the month : | at Tirumala --- 3^,845

lumber of pilgrims, who availed [ Adults --• 90,027
T.T.D. 'I RANSPORT FACILITIES |

to Tirumala in the month : ( Children •-• 8,925

•3." 3. 9. XuUtttn

VoL VIII MAUCH 1957 No. 3

NEWS FOR THE MONTH OF FEBRUARY, 1957

<§H[®HE Andhra Pradesh Government have appointed the follow-
ed ing persons to the Board of Trustees for the Tirumalai-
Tirupati Devasthanams in the five casual vacancies in the Beard.
The members will hold office till 26th June, 1957.

MEMBERS :

1. Sri A. C. Subba Reddy, M.L.A., Nellore;

2. Sri Alapati Venkataramiah, M.L.A., Tenali ;

3. Sri B. G. M. A. Narasingha Rao, M.L.A., Vizag ;

4. Sri Krishnaram Bhupal, Rajah of Gadwal, Hyderabad and

5. Sri R. Anantha Rao, Trustee, Vemulavada temple.

* » # * * *

A special meeting presided over by Sri R. Venkata Reddi,
B.A., B.L., Commissioner, H R. & C. Endowments, Guntur was
held at the Devasthanam Office at Tirupati on 20th February
1957 at 2 P.M. to elect the Chairman of the Board of Trustees of
the T.T. Deavasthanams, Sri B. G. M. A. Narasinga Rao, ML. A.,
Sri R. Anantha Rao Sri Krishnaram Bhupal, Sri Alapati Venkat-
ramaiah, Sri A. C. Subba Reddy, Sri P. Suryanarayana and Sri R.
Nathamuni Reddy members of the Board attended the meeting
Proposed by Sri P. Suryanaraya and seconded by Sri A. Venkat
ramaiah, Sri A.C. Subba Reddi was unanimously elected Chairman.
Sri R. Vdnkata Reddi, Commissioner, H. R. & C. E. congratu-
lated the members of the Board in their unanimous election of their
Chairman, and stated that the choice was appropriate, since Sri
Subba Reddi's abilities as Chairman of the Nellore Municipality
for the last several years were well known and with his experience,
tact he would guide the deliberations of the Board successfully. He
wished God speed in the successful and able administration of the
Devasthanams. Sri C. Anna Rao, Executive Officer speaking next
stated that he and his collegues and the members of staff were
always at the service of the Board and ready to give every co-oper-
ation for the proper and efficient administration. Sri Subba Reddi
thanked suitably. '

T, T. D. MONTHLY BtTLLEtlN

Sri A. C. Subba Reddi.the Chairman of the Board of Trustees and
Sri Venkat_Reddi, Commissioner H. R. & C. E.

Later the monthly meeting of the'Board of Trustees of the
Tifumala-Tirupati Devasthanarns, was held at 3 P.M. on the 20th of
February 1957, Sri A. C. Subba Reddy, Chairman presiding.

•" The Board agreed to the suggestion contained in a communi-
cation received from the Commissioner of H. R. & C. E. [in the
matter of according sanction to the payment of Rs. 6-25 lakh sby
the Devasthanam from its Reserve Fund to Sri Venkateswara
University for the maintenance of the Sri Venkateswara Oriental
Institute! to rebuild the Reserve Fund to the extent of the amount
paid, in five years time apart from providing for the regular
reserve fund. .

. The Board adjourned the question of payment of the grant of
Rs. 5,000 to the Council of Sanskrit Education, Hyderabad fora
further report.

f . T. t>. MONTHLY BULLETIN

Board of Trustees meeting, presided over by Sri A. C. Subba Reddi.

The Board resolved on a reference from Educational Depart-
ment of the Andhra Pradesh Government, to sell. the building
now under construction with an area of land around it in T, T«
Devasthanams Press Compound, for housing the Polytechnic- to be
started by the State Government from next academic year.

The Board approved the proposals to issue notification in
the papers to the effect that persons, intending to transfer their
pronotes in favour of the Devasthanams shoukl'also pay the cost
of recovery, and otherwise the pronotes would not be accepted.

The Board decided to celebrate the Sri Annamacharya festival
for 3 days commencing from 26-3-57.

The Board decided to appeal to the Government of Andhra
Pradesh against the orders of the Commissioner of the Hindu
Religious Endowments Board ; refusing to consider the request of
the Board of Trustees oijjhe T. T. Devasthanams to start a school

T. T. D. MONTHLY BULLETIlf

The Chairman & Members of the Board of Trustees, T. T Devasthanams

Sri R. Nadhamuni Reddi, M.L.A , Sri A. Venkatramiah, Sri A C Sufaba

Reddi, M.L.A., (Chairman), Sri NarasingaRao, M.L.A., Sri P- Suryanarayana

Sri Knshnaram Bhupal, Sri C. Anna Rao, (Executive officer),

Sri C. Ramaswami Reddi, (Peishkar), and Sri R. Anantha Rao.

of music and dance. The Executive Officer informed the Board
that the Sri Venkateswara University had informed that 'the
University would open a school, if necessary funds were placed at
their disposal,

The Board nominated Sri G. Venkata Reddy, member to
represent the Board on the Andhra University Senate.

•.TgMgLggLJNlANpHRA STATE _;X_V

BHIMESVARA TEMPLE (PA&SHARAM)

. R. Suferaismaiiyaitts M.A.9

^fev AKSHARAMA in the Ramachandrapuram Taluq of East
<*^ Godavari District is noted for the temple of Bhimesvara, a
temple, one of Pancharamas or famous seat of the Saivas in
Andhra. Though the sthalapurana and the legends connected
with it assign a very early date to this temple, inscriptions
engraved on the walls of the shrine and the style of architecture do
not warrant such an early dating. The temple, typical1 'of
Dravididn style, is situated within, a high-walled enclosure with
gateways or gopuras on the four cordinai directions. The sanctum
is in the first floor and is, approachable by a flight or steps.

On a careful examination of the different ornamental features
of this temple, the size of bricks used and the shape of the
'linga'— a cylindrical shaft of 15' to 20' in height resembling an
'ayakasthambha'—ithsLS been surmised that the place was origi-
nally a Buddhist site and the erstwhile Buddhist structure,
probably, a ' stupa ' was converted into a shrine of Siva.

Tradition asserts that this temple was built by Chalukya
Bhima of Vishnuvardhana Vi of Vengi (892-922- A.D.) while one of
the inscriptions in this temple dated Saka 1003 (1081 A.D.) in the
reign of Sarvalokasraya Vishnuvardhana (Ra'jendra Chola II)
registering a gift of a perpetual lamp shows its popularity in the
llth century. It has inspired a number of poets like Bhimakavi
and Srinatha in the days past and even to this day attract large
number of pilgrims from all over India.

T. t 3>' MONTHLY

Sri Bhimeshwaraswami Lingam, marble stone— half
white & half black representing Siva & Parvathi.

VIRABHADRA3WAMI TEMPLE (LEPAKSKI) 9

VIRABHDRASWAMY TEMPLE (LEPAKSHI)

LEPAKSHI, an insignificant village in the Hindupur Taluq
of Anantapur District, though looks deserted and desolate now,
was a place of great interest in the late madiaeval period noted
for its famous shrine dedicated to Virabhadra. This temple
complex with its principal shrine of Virabhadra (Siva) is of the
Vijayanagar times and style of architecture. Its construction in
1538 A.D. is attributed to Virupanna, a nobleman and merchant
prince of the times. The Natyamandapa (dance hall) supported
on 66 pillars carrying find sculptures is the centre of attraction—-
the central group having life-size forms of Siva dancing, Brahma,
Nandi, Turn buna, Rambha and other gods and celestials playnig
on the drum, vina and other instruments in accompaniment. The
unfinished Kalyanamandapa on the side too "contains good
sculptures of Dikpalas and others on the pillars. Nerrative panels
depicting in sculpture the stories of Siru-t-tonda and Kiratarjuniya
are to be found on the front and sides of the wall behind the
Natyamandapa. More interesting are the remains of excellent
mural paintings on the ceilings of the Natyamandapa arid the inner
mandapa. They narrate puranic episodes and depict figures of
gods and frequently the figures of Virupanna, the founder of the
temple, and his reiinue are to be seen in the composition of
the panels as if personally witnessing the episodes narrated.
These paintings are far superior in technique and art to others of
the same period and illustrate also the forms and designs of
contemporary apparel and ornament in South India. The
numerous inscriptions found here are in Telugu mostly and
donatory* There are also a few old massive copper plate grants
preserved inside.

AAASV>

AN OPPORTUNITY

Tirupati Devasthanam<* are taking up t]\e ivorks of

Regilding of the Ananda Nilaya Vimanam
of Sri Venkateswaraswami Varu at Tirumala,

Bhaktas are requested to contribute Gold & Money and
associate themselves in the Kainkaryams. Contributions
may be sent to the Executive Officer, Tirumala-Tirupati
Devasthanams, Tirupati, S. I.

T. T. D. MONTHLY BULLETIN

Top portion of the Linga as it

appears Jn the 2nd story of the temple.

DHARMA OR RIGHTEOUSNESS.
P. V. Ransamijaswami, M.A.

. ' . • I

Sources of Dharraa.

ET us first of all see how we can know DHARMA. Gautama
says and every Hindu must admit, that Veda is the source of
Dharma, that is to say, whatever is laid down in the Veda is
Dharma, i.e., both injunctions and prohibitions. In addition to
the Veda the tradition (Smriti) and conduct (Slid} of those who
.know the Veda must also be accepted as the source of Dharma.
If the latter is also accepted as the source of Dharma, then we may
be misled ; for we see transgression of Dharma and violence in the
conduct of those great men. As instances of transgressions of
law may be mentioned : (i) Killing of a woman (Tataka) by Sri
Rama, (ii) Murder of mother by Parasu Rama (iii) Vasishtha's
marriage with a candalee ; etc. But the transgressions and vio-
lences of great men should not be taken as precedents because we
of the present age '(i.e., Kaliyuga) are weak and cannot imitate
these great men who were devoid of desires and hatred.

If the sources (of Dharma) of equal force are conflicting, we
may follow any one at pleasure but should not reject both as
conflicting. In the latter case there will be lapse of Dharma. But
it must be remembered that the option to follow either course is
given only when the authorities are of equal force. If they are
unequal, only the stronger authority should be followed. That is
to say, if there is conflict between Veda and tradition, the former,
as being more powerful, should be followed and if there is conflict
between tradition and practice, the former should be followed in
preference to the latter.

II
Forty Sacraments.

Gautama says that a king and a Brahmana deeply versed in the
Vedas, these two, uphold the moral order in the world. On these
two depends, he says, the existence of men, animals, birds and
insects. In enumerating the qualifications of a Brahman deeply
versed in the Vedas, Gautama says he is one who has been sancti-
fied by the forty sacraments (samskard). These forty samskaras
are: (1) Garbhadhana (ceremony to cause conception) (2) Purnsa-
vana (ceremony to cause the birth of a male child) (3) Sirnanton-
nayana (arranging the parting of the hair) (4) Jatakarman
2

12 T. T. D. MONTHLY BULLETIN

(ceremony on the birth of the child) (5) Namakarana (ceremony of
naming the child) (6) Annaprasana (ceremony of first feeding)
(7) Chaula (tonsure of the head) (8) Upanayana (Irnitiadon) (9) to
(I?) The four vows undertaken for the study of the Veda (13) Snana
(bath on the completion of the studentship) (14) Taking of a help-
make for the fulfilment of the religious duties (Marriage) (15) to
.(19) performance of the five sacrifices to gods, manes, men, crea-
tures and Brahman (Veda), (20) to (40) Performance of the
following 21 sacrifices, viz., seven kinds of Pakayajnas (Ashtaka,
Parvana, Sraddha, Sravani, Agrahayani, Caitri and Asvayuji),
seven kinds of Haviryajnas (Agnyadheya, Agnihotra, Darsapaurna-
masas, Agrayana, Chaturmasyas, Nirudhapasubandha and Sautra-
mani), and seven kinds of Somayagas (Agnishtoma, Atyagnish-
toma, Ukthya, Sodasin, Vajapeya, Atiratra and Aptoryama.)

Qualities of the soul.

Gautama says that in addition to his being sanctified by the
above forty samskaras or sacraments, a king or a brahman must
possess the following eight qualities of the soul (Atmaguna). They
are: (1) Bhutadaya (compassion on all creatures). (2) Kshanti
(forbearance). (3) Anasuya (freedom from envy). (4) Saucha '
(purity). (5) Anayasa (quietism). (6) Mangala (auspiciousness).
(7) Akarpanya (freedom from avarice). (8) Aspriha (freedom
from covetousness). The above qualities have been defined by
Vyasa in the Puranas. As these qualities are of primary
importance, we shall try to understand them clearly.

Bhutadaya or compassion on all creatures, is thinking good to
them. * That quality is called Daya by which a man, who is
always pleased, acts towards other creatures like unto himself for
their welfare and good '.

Kshanti or forbearance is capacity to withstand external and
internal pleasure and pain. ' That quality is called forbearance by
which one who is good in words, 'mind and deeds, does not abuse
or beat (in return) when he is abused or beaten '.

Anasuya or freedom from envy is freedom from hatred
towards men with good qualities. 'Freedom from envy is that
quality in man by which he does never hate one who attains
Dharma, Artha, Kama or Moksha '.

Sauca or purity is of four kinds, viz. purity of things, purity
of niind, purity of speech and purity of body.

BHABMA OB HIGHTEC )ITriNEcS 13

Anayasa or quietism is not causing pain to oneself. ' Quietism
is avoiding to undertake anything which daily causes immense pain
to oneself even though it be a duty '.

Mangala or auspiciousness is ever doing good deeds and
avoiding bad deeds.

Akarpanya or freedom from avarice is boldness even in danger
and relish for sharing. 'That quality is called freedom from
avarice by which one does never become helpless in danger and
difficulty and relishes sharing with others '.

Aspriha or freedom from covetousness is satisfaction (with
things one ha*) and want of desire for other's property. "That
quality is calldd freedom from covetousness by which a man shuns
dissatisfaction in objects (of senses) and desire for other's
property '.

The effects of these qualities are described in the Puranas ; as
follows :

vffi

These verses attribute different results to the different qualities in
addition to a supreme one for a combination of all the qualities.
So even if we cannot practise all the qualities we may try to
cultivate at least one or more of them to obtain the results
attached. The importance of these qualities of the soul can be
inferred from the above verses.

Qualities of the soul superior to sacraments.

The interesting point to be noted about the sacraments and
the qualities is that Gautama attaches more importance to the
qualities than to the sacraments. Far he says " He who is sancti-
fied by these forty sacraments but whose .soul is destitute of the
eight good qualities, will not be united 'with Brahman, nor does
he reach his heaven. But he, forsooth, who is sanctified by a few

14 T. T. D. MONTHLY BULLETIN

only of these forty sacraments and whose soul is endowed with
the eight excellent qualities, will be united with Brahman and will
dwell in his heaven ". This shows that the qualities of the soul
are more important than the sacraments and it is not also necessary
to be sanctified by all the sacraments enumerated. It is enough if
a man is sanctified by the important of them or by the one,
Vpanayana, which is the most important of them.

Ill
Studentship,

Every morning the feet of the teacher must be embraced (by
the pupil), and both at the beginning and at the end of a lesson
in the Veda. After having received permission, the pupil shall sit
down to the right (of his teacher) turning his face towards the
east or towards the north. I. 52, 53 and 54.

In the presence of his teacher, the pupil shall avoid covering
his throat, crossing his legs, leaning (against a' wall or the like,
and) stretching out his feet, (as well as) spitting, laughing, yawn-
ing, and cracking the joints of the fingers. II. 14 and 15.

A student shall occupy a seat and a couch lower than those
of his teacher, shall rise before him and retire to rest after him,
He shall keep his tongue, his arms and his stomach in subjection.
If the teacher speaks to his student, the latter shall answer after
having risen from his couch or seat (in case he was lying down
or sitting.) At the command of the teacher he shall approach
though the teacher may not be visible. And if the pupil sees
his teacher standing or sitting in a lower place or to the leewatd
or to the windward, he Shall rise and change his position.

II. 21 A, 22, 25, 26 and 27. .

He shall study after having been called by the teacher and
not request the latter to begin the lesson. II. 29 A.

He shall be intent on doing what is pleasing and serviceable
to the teacher. If a teacher transgresses the law through careless-
ness or knowingly, he shall point it out to him privately. II. 30.

Corporal Punishment.

As a rule a pupil shall not be punished corporally. If no
other course is possible, he may be corrected with a thin rope or
a thin cane. If the teacher strikes him with any other instrument,
he shall be punished by the King. II. 42, 43 and 44.

DHARMA OR R IGHTEOTJSKESS * 15

On completion of instruction, the teacher must be offered -4
fee and having paid the pupil shall not boast of having done so.
The teacher is the chief among all Gurus. II. 48 and 50.

A student must observe chastity. He should speak the truth
and bathe daily. He shall not look at the sun. He shall avoid
honey, meat, perfumes, garlands, sleep in the day-time, ointments,
collyrium, carriage, shoes, a parasol, love, anger, covetousness,
perplexity, garrulity, playing musical instruments, bathing for
pleasure, cleaning the teeth, elation, dancing, singing, calumny
and terror. He shall avoid glaring at and talking with or touching
women, if there is danger of a breach of chastity, gambling, low
service, taking things not offered and injuring inanimate beings,
pronouncing the name of the teacher and making bitter speeches.
II. 7, A. 8, 12, 13, A. 16, 17, A. 18 and' 1.9.

A student should beg. He may beg in the houses of the
teacher, of blood relations, of Gurus and in his own house if he
obtains no alms elsewhere. Among these he shall avoid each
preceding one more carefully than those named later. Having
announced to the teacher what he has received and having
obtained his permission, the student may eat the food.

II. 37, 3* and 39, A.

Apastamba adds :

A student who studies the sacred science shall not dwell with
anybody else than his teacher.

The student should obey his teacher except when ordered to
commit crimes which cause loss of caste. He should do what is
serviceable to his teacher; he shall not contradict him.

The student shall wear all his hair tied in one braid, or make
a braid of the lock on the crown of the head and shave the rest
of the hair. He shall wear a cloth to coyer, his nakedness.

He should avoid crowds assembled at festivals. He should
not be addicted to gossiping, should be discreet and not do
anything for his own pleasure in places which his teacher
frequents.

He should be forgiving, modest, energetic and possessed of
self-command. He should be untired in fulfilling his duties.

16 * T- T. D, MONTHLY BULLETIN

After a student has eaten, he himself shall clean his dish,
He should leave no residue in his dish. If he cannot eat all thai
he has taken in his dish, he shall bury the remainder in the
ground ; or he may throw it into the water.

The duties of a student consist in acts to please the spiritual
teacher, the observance of rules conducive to his own welfare
and industry in studying. Acts other than these need not be
performed by a student.

A student who retains what he has learned, who finds pleasure
in the fulfilment of the law, who keeps the rules of studentship,
who is upright and forgiving, attains perfection.

V
Salutation.

Every day the student shall rise in the last watch of the night,
and standing near his teacher, salute him.

A Brahman shall salute stretching forward his right arm on
a level with his ear, Kshatriya holding it on a level with the
breast^ a Vaisya holding it on a level with the waist, a Sudra
holding it low and stretching forward the joined hands.

The student shall be very attentive the whole day long, never
allowing his mind to wander from the lesson during the time
devoted to studying And during the time for rest he shall give
his mind to doubtful passages of the lesson learnt.

He shall approach his teacher with the same reverence as a
deity, without telling idle stories, attentive and listening eagerly
to his words.. He shall not sit near him with his legs crossed. On
sitting down, if the wind blows from the pupil towards the master,
he shall change his place. He shall sit without supporting himself
with his hands on the ground, and without leaning against some-
thing (as a wall or the like). He shall turn his face towards his
teacher though the latter does not turn his towards him. He shall
sit neither too near to nor too far from the teacher, but within
reach of his arms. He shall not sit in such a position that the
wind blows from the teacher towards himself.

If there is only one pupil, he shall sit at the right hand of the
teacher ; but if there are many they may sit as it may be
convenient.

DHARMA OR HIGHTBOtTSNBSS 1?

If the master stands, the pupil shall not sit down. If the
master siis, the pupil shall not lie down. If the teacher tries to do
something, then the pupil shall offer to do it for him, if it is in
his power.

If his teacher is near, the pupil shall not honour or praise
another Guru who is inferior in dignity. But if the latter comes,
the pupil shall leave his place and ssat to honour him.

VII

Some say that there is no restrictive rule for salutations
between man and wife. VI. 6.

Any aged fellow-citizen, even a Sudra of 80 years and more
must be honoured by one young enough to be his son and an
Arya, though he be younger, by a Sudra. VI. 10.

Wealth, relations, occupation, birth, learning and age must be
honoured, but each latter named quality is more important than
the preceding one. But sacred learning is more important than
all other good qualities because that is the root of the sacred law
(Dharma). VI. II. E. 20, 21 .& 22.

Way must be made for a man seated in a carriage, for one
who is in his tenth decade (i.e. 90 to 100 years), for one requiring
consideration, fora woman, for a Snataka and for a King. But
a king must make way for a Srotriya. II. 24 and 25.

WHA T D ®ES THE PIL GRIM SMY?

2—2 — '57 Sannacy Rao, Bangalore.

Your kindness it made possible for us to enjoy our stay in
Tirupati and to have Darshan of the Lord. The memory of our
visit will remainwith us for a longtime.

5— -2— '57 A. K«sava Rao, Kakinada-

For the first time in my life, I had the fortune to visit Tirupati
with family recently during the last week of January, 1957, and to
my heart's cont.ent I secured the Darshanam of Sri Venkateswara
Swamivaru, the Lord and father of the Universe. During my short
stay there, the Devasthanam administration have been too kind and
courteous to provide me with decent accommodation and comforts
in the Devasthanam choultry, which facilities are being renedered to
each and every one of the multitudes of the constantly visiting
pilgrims throughout the year.

18 T T. D, MONTHLY BULLETIN

A REQUEST.

The pilgrims are requested to bti present at the time of
PARAKA.MANTI— -assortment of offerings of coins etc., received
in the Hundi or Koppera — conducted in Sri Varu's Temple,
Tirumala, in the afternoons usually at the time of
DHARMA DARSA^AM.

«««»«. FOR THE ATTENTION OF THE SUBSCRIBER ^mm%

i |

£ Subscribers are kindly requested to note that the bulletin £

I copies will be posted only on the 10th of every month and not |

* in piecemeal. Those who become subscribers or renew their 1

I subscription after the 5th of a month, will get copies of the I

| bulletin only after the 10th of the succeeding month and not *

1 earlier. I

» .^aim«»M c MMwmara * «i«««Ja» ® tai^^

WM 4 T HO£S THE PilGfUlM SAY?

30— 1— '57 T. Kosa'lrnm, Tiruchirapalli,

Ever since my childhood, the desire to visit Tirupati wan
always lingering in my heart. I tried several times hut somehow
one obstacle or other stood on the way. Finally in October 1954,
Sri Venkatesha graciously approved of my visit and I had a close
Darshan of the Lord. I experienced a sort of heavenly atmosphere,
an unknown 6/m1 and inexpressible joy. On my return, my wife gave
birth to a female child. Again . in February 1956 I had been to
Tirupati. I wish T had wings so that 1 can fly there daily. This
time, on my return the long pending mirriage of my sister got
settled and celebrated. In October the same year, I again went to
Tirupati. A gift of increase in my salary awaited my return. I
can't yet believe all these, I consider them as miracles only. Again
in December, T made a trip there. I will write to you what comes
of this very soon.

It is not personal vanity that has induced me to write this.
When I think of other people who talk and question about the
existence of God and take cudgels against Divine Power, I have
only one answer to them and that is this. " Sri Venkatesa is there
to give you all you want., .he silently watches what all you do but
waits."

THE AP A CHAR AS— WHAT ONE SHALL NOT DO IN
PRESENCE OF GOD OR PLACE OF WORSHIP.*

•~~~~~~~~~~~~~ K. Srinivasan, P.R.O., Southern Railway. ~~~~~~>~^-<~*~w

{fppHERE are about thirty transgressions to which a worshipper
& of the Deity is liable :—

1. To ride into the premises sacred to a deity or to enter a
place of worship (even) with wooden sandals under one's feet:

We should not enter a place of worship Wearing wooden
sandals. It is considered great apachara among Hindus to enter
a place of worship with foot-wear. At any temple, one has to
remove his foot-wear. Even doing prayer with foot-wear is not
permissible among Hindus. Whether it is wooden foot-wear or
wooden sandals or leather foot-wear, it will have to be removed
before entering a temple proper, or even a place of worship in
one's own house.

2. Failure to celebrate or attend (when invited) sacred
festivals such as the Rathayatra (conducting the Deity) in a festive
procession on a chariot on the day appointed for the same,
Janmashtami (the Birthday of Lord Sri Krishna) and so on :

This is made applicable generally. This is all subject to the
work one has got and the nature of the business one has to attend
to. In any case, any believer should attend the festivals, chariot
processions etc., • on festive occasions, nearest to his place of
residence and .wherever convenient.

3. Failure to salute an image of the Deity after beholding it.

Very rarely will a Hindu fail to salute an image of the
Deity after seeing it. Any believer of Hinduism will resort to
bowing and prostrating before the Deity.

4. To visit a temple in an impure state :

One should not go to the temple when one has pollution. It
is preferable that one goes to the temple immediatly after bath.
Though bathing is not considered a prerequisite to go to a temple,
one should clean his hands and feet and put on his caste marks
and go to the temple.

* The writer has gathered this from the items given in ' Kalyana Kalpa-
/tharu' Vol. IL Bhagavatham, Skhanda VI — Dis. 8, in the foot-note.

The writer has given his own comments on the various ' apacharas '.

v . • 3 . . . . ' ' '-'.'..

20 T. T. D. MONTHLY BULLETIN

5. To salute the Deity by raising only one hand :

No one will salute the Deity by raising one hand. It is a
universal practice that Hindus raise both their hands to salute the
Deity. It will be considered as a mark of respect only when both
the hands are raised to bow to the Deity.

6. To go on walking round the Lord without pausing awhile
before Him after every full round, or merely walking round in
front of the Lord.

Walking round the Deity is called ' Pradakshina '. It is not
enough if one walks in front of the Deity. When doing more than
one Pradakshina (for every Pradakshina) every one should bow to
the Deity with properly raised hands and mind fixed on the Idol.

7. To squat with one's legs stretched in front of the Deity:
To squat with one's legs stretched before the Deity is an

apachara. One should not squat with one's legs stretched even
in the presence of elderly persons or devotees. This is considered
a mark of disrespect. It is objectionable to squat or stand before
the Deity according to the exigencies of the situation,

8* To squat with one's knees up -and encircled by one's arms
before the Deity :

To squat with one's knees up and encircled by one's arms is a
mark of disrespect not only before the Deity but also in the
company of respectable people and be'fore elders. This is a very
common apachara which has to be avoided.

9. To lie down before the Lord :

One should not lie down before the Lord. One should with
all respect stand or sit properly. It is not for lying down before
the Lord that one goes to the temple. This is a mark of disrespect
and inattention. This should be avoided,

10. To dine before the Deity j

Dining before the Deity is a mark of disrespect and also
classed as a misdeed but this does not include prasadas taken in
Srivaishnavites temples, Dining in this context means regularly
eating. In the Ahobila Mutt, there are aradhanas regularly
arranged when people take their mid-day or night meal — but one
should not dine before Deity. One should take only prasadas
given which does not form a regular food.

THE APACHARAS 31.

11. To tell a lie before the Deity :

Telling a lie even in the ordinary course is wrong ; especially
before the Deity it is very wrong. It is for ceasing our sins and
remissions that we go to the Deity but not to accumulate sins by
uttering lies.

12. To speak loudly before the Deity :

One should not disturb the devotees by speaking loudly before
the Deity. Speaking loudly is a sign of disrespect to the Deity.
It will be noticed that disciples close their mouths with their hands
partially and talk in a low tone as a mark of respect. This should
all the more be the case before the Deity.

13. To talk with another before the Deity :

One should not divert his concentration by talking to others,
before the Deity. One must concentrate only on the Deity.
Talking should be done only outside the temples and not before
the Deity.

14. To exclaim in front of the Lord :

One should not try to get information or discuss politics or
other social topics in the temple but the discussion in the temple
should be confined to the Deity.

15. To quarrel in front of the Deity :

It is not for quarrelling that one goes to the temple. Quarrell-
ing even outside the temple is bad but in the precincts of the
temple is worse. On the other hand, one should pray to the
Deity that he should be saved from quarrels.

16. To torment another before the Lord :

We should not give, any trouble to anybody either before the
Lord or anywhere. By trying to torment before the Lord, the
concentration of the person who torments and also the victim is
lost and the purpose of going to pray to the Lord is defeated.

17. To bless another before the Deity :

It is for the blessings of the Lord we go to the Deity. It is
not for receiving blessings of another that one goes to the temple
or to the place of worship. If it is a question of receiving blessings
roni anybodyelse, it can be received somewhere other than the

22 T. T. D. MONTHLY BULLETIN

place of worship. But it is quite in order to show our respect for
Acharyas in the temple when they come to the temple.

18. To speak harsh words to another before Deity :

One should talk in a pleasant, truthful and beneficent manner
when one goes to the temple as generally referred to in the 17th
Chapter of the Gita. By speaking harsh words, one loses his
temper and consequently his concentration also.

19. To cover oneself all over with a blanket before the
Deity:

One should take his upper cloth, tie it on his waist, so that
nothing can hinder his view of the Deity. If one covers himself
all over with a blanket, or any cloth he may not see the Deity.
To maintain respect for the Deity, one should keep his clothes
clean and wear them properly and not allow the view of the deity
to be hindered or let his blanket hinder the view of another
devotee, who is in the temple.

20. To revile another before the Deity ;

One should not abuse others either before the Deity or outside
the temple. One should not speak ill nor think ill of another
man. This is the ancient adage. By reviling another man, one
reviles himself. One becomes impure,

21. To extol another before the Deity :

As the Deity is the highest genus sought for and being the
object of concentration, nobody should praise an ordinary person
or anyone else before the Deity. One should mutter prayer to
the Deity but not sing praises of anybodyelse before the Deity.

22. To utter indecent words before the Deity :

23. To fast before the Deity :

This is prohibited even in the scriptures. There was one.,
occasion when a political fast was resorted to. On the example
of great men fasting, many people started fast even for material
purposes. 53 q^l^ f 5^ ^w ^j^if ! If a great man does anything
objectionable the world also is inclined to follow the same.
Fasting before the Deity for material or spiritual purposes is not
considered religious. It is hoped this aspect of fasting will be
looked at in its proper perspective.

24. To worship the Lord with ordinary materials even when
one can afford to offer Him more valuable articles : ;,, .

On occasions, when preparations are made for making offerings1
to the Deity, people purchase inferior ghee while 'they themselves'
use superior ghee for dining purposes. This is most objectionable.'
We must offer the best available to the Lord and after offeriog,1
we may take the same. Under no circumstances should we indiffer-
ently offer inferior articles to the Deity when we can afford t©:
offer more valuable articles. ';

25. To eat or drink anything that has not been offered to
the Deity :

Whether we take water, flowers or fruits or leaves, we must
offer them to the Deity first and then take it for ourselves. The
lord is so magnanimous that if you offer any of these things with
devotion, he will take them. i

26. Failure to offer to the Lord a fruit peculiar to the season
before giving it to anyone else :

During Mango season, one should offer mangoes to the Deity ;
otherwise, throughout one can offer plantain in good' condition '
and according to the season and availability we must offer to the
Lord and then give it to anyone else or take ourselves. , .

27. To sit with one's back over against the Deity :

One should not sit showing his back to the Deity. It is a
serious apachara which should be avoided. On and of, in forget-
fullness young boys may slip into this error. But they should be
cautioned against this particular slip (apachara).

28. Failure to greet one's preceptor, enquire after his health
and extol him :

This is called (the omission) Bhagavata Apachara, We must
all devote not only to God but real devotees of God who are
called real bhakthas. Bhagavatha apachara is considered to be
worse than the apachara to Bhagavau.

29. To indulge in self-praise :

Last but not least, one should not indulge in self-glorification
or self-praise before the Deity. Self-glorification or self-praise is
always bad whether before the Deity or anywhere else.

21 T. T. D. MONTHLY BULLETIN

30. To revile any deity whatsoever :

One should not talk ill of any Deity ; whatever persuasion a
man may be, he should respect other Deities. A Vaishnavite
should not talk ill of Siva and Saivite should not talk ill of Vishnu.
These Deities are different aspects of the same Supreme being.
Therefore, nobody should indulge in reviling another man's faith
or the Deity another man worships. But everyone can have his
preferences in the matter of worship.

WHAT. BQES THE PiL®i$iM SAY?

30— l— '57 T. Kosalram, TirucM.

ereargtpiisfr
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1956

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SREE VENKA.TESWARASWAMI.VARI TEMPLE, TIRUMALA

ARJITAMS SCHEDULE

Rs.

Harathi each
(i) DARSANAMS.

Thomalaseva

2. Arcbana , • ...

3. EkantasevA ...

Note:— For (1) and (3) five persons will be admitt.ed for each ticket; atifl
ft- (2) only four person's for each ticket ; and for (4) and (5)
admission is for each ticket holder only.

4. Pulangi

5. Abhishekam

(ii) SBVAS

1 Amantranotsavam

2. Pulangi

3. Abhishekam

4' Gambhura Vessel

5. Civet Vessel

6. Musk Vessel

Rs. Rs.

100 7. Japhara Vessel „,. 65

60 8. Sahasrakalasa

450 Abhishekam ... J5OO

250 Q, Tiruppavada-Full ... 200O

85 10. Tiruppavada^ Partial ... 1000

50 11. Abkisheka Kovil Alvar. 500

Note :— w(l) 10 persons will be admitted during the services of Thomala

•Archana in the morning, and for Ekantha Seva during the ni

for the day. They will also be given Pongali Drasaram in th-e

noon and D >Salu i i the night after Nivedana. One Rupee has to

be paid for Dal ham additionally. "

(2) During this service, 10 persons are admitted for Darsanam.

(8) to (7) For all these sevas only 10 persons are admitted for

sheka Samanulu will b^ given in the hands of the party for being
taken into the Bangaru Vakili with the procession: for othcs
items 4 to 7, the particular items only will be given in the hanSs
of the party for similar purposes. Sri vari Prasadams of T irtharu
Chandanam and Sree Padarenu wil' be given.

(P) tu (H) These are a day's function each and the party will be
given prasadams, Vada Laddu, Appam, Dosai etc., besides Vastra
Bahuiuanam at the ^iid of the functions.

GBNKS.AI,: Additional one Rupee has to be paid for Dattam and
purposes as per custom as occasions demand.

(iii) UT5AVAMS. Rs.

1. Vasa'itotsavam ... 2000 Big Sesha

2. Brahmotsavam 1st Cl. 1500 Sarvabhupala

,, 2nd ,, 750 Suryaprabha

3. Kalyanotsavam .,. 500 Pallaki

4. Vaharuiseva with, dia- Silver Garuda
mond coat-of mail Chinna Sesha
K a.l p'a^vr ik.sha or Chandraprabha
Sarvabhupala. ... 12 Elephant

Rs.

. «i

.62
62
62
32
32
32

2.6 T. T. D. MONTHLY BULLETIN

, !•/:'. ' Rs. . ' Rs

5. Vahanaseva w i t h o n t Horse Valxanam ... 33

diamond coat-of-mail. Lion „ ... 32

Goldon Garuda ... 62 Swan „ 32

Kalpavriksha ... 62 Silver Tiruchi 32

Note: — (1) Vasantotskvam : — Conducted for teu days or lesser number of
days as per the convenience of the party. Vastra Bahumanam,
Chandana'na and Sree Padarenu etc., will be given to the party.
(2) Brakmotsavam : — For 1st Class. 20 persons and 10 persons for the
second class of Brabniotsavam will be admitted for Totnala Seva,
Archfina and night Ekantha Seva, each day of the performance of
the Utsavamr— which may be conducted for 8 days or a lesser no
according to the convenience of the party. Pongal and Dosalu
will be given to the party on days of the Utsavam. At the end,
Vastra Bahumanam Sree Vari Prasadams of Sandal and Sreepada-
renw "will be given.

'3) Celebration of marriage : — At the close of the function Vastra
Bshumanain., Thirtbam, Cbandanam, Sree Padarenu etc.. prasa-
dams will be given as per mamool besides I^addu, Vadas, Appams,
Dosalu and food prasadams.

4) r/tie Vahanctm Sevas :— Besides the payment of the schedule rates,
the -worshipper is bound to pay Re. I/— for each Vahanam addi-
tional for Harathi. One Vada or one Manoharatn will be given to
the Grihastha for each Utsavam.

<J(KNI{RAL ; Additional one Rupee has to be paid for Dattam and Harathi

purposes as per custom as occasions demand,

••i i* •' . , , • " '

,v(i<O FOOD OFFERINGS Rs. Rs.

\*\1. Dadb.yod,an .... 56 5. Sakarbath ... 120

'•2... Pulihora- • •• .,, 60 6. Kesaribath ... 125

:3: Pongali ,.„., 70 7. Payasam ... 80

4. Salckarapongali ... 80 8. Sira ... 160
: — Pra^dams will be given to the party after Nivedanam.

PALLU OFFERINGS. Rs Rs.

Ladda ; ... 125 7,, Sukheela ... 60

Vada . « •, , ._ 80 8. Manoharam ... 70

. Poli ...,..„ 45 9. Jilehi • ... 125

Dosa , ,;,... 50 10. Ukaya.Chatni, (tbe fruit

Appaxn .1 ( : i •; .„.. 60 must be supplied by

Tenatola . , ;• , „.. 55 the pilgrim) ... 5

For each of 'the1 Offerings, 30 Paniyaraths will be given to the
Grilaastha wlio.p'ay^ for it.

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AN INVOCATION.
V. Seshadri

May Thy Lotus Feet destroy my sins and bless me

With Thy Grace Divine, as in the case of Ahalya !

Thy Lotus Feet promised Indra's throne to Bali ,
And trampled on the hood "of Serpent Kaliya.

May Thy Hands offer Protection and Boon to me

With Thy Will Divine, as in the case of Gajendra !

Thy four hands wearing Sudarsana of utility,

Divine Conch, Kaumodhaki Glorious, and Padrna.

May Thy Heart ever throbbing with Generosity

Strengthen my weak heart to destroy my Karma.

Thy Heart-Chathus-Sagara of Milk-white purity
Alone can save me from Sin and Karma.

May Thy compassionate Eyes with sight Divine
Ever look on me, Thy Sincere Devotee

And keep this poor self in the Path Divine
Always to sing of Thy Everlasting Glory.

May Thy Glorious Abode on top of the Seven Hills
The Pushkarini Tank, Thy Brahrao.tsaya fame

Give rue Refuge and Shelter, Freedom from life's ills
And make my mental eye see Thy Glorious frame,

WHAT DOES YHE PILGRIM SAY?

3 — 2—57 Ram Sarup, Assistant livestock Officer, Indian
Council of Agricultural Research ,' New pelhi.

lam happy that I have s,een the fine sindhi herd to-day (3-2-57).
The herd contains some pure breed sindhi cattle of which any breeder
can be proud. This national asset should be used for cattle develop-
ment in the. country 'and the department of Animal 'Husbandry can
benefit greatly of purchasing male stock and supplying a pedigreed
bull. I wish the herd great prosperity.

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TIRUMALA-TIRUPATI DEVASTHANAMS
INFORMATION SERVICES

at 19 Royapettah High Road, -... MADRAS— 14

at Sri Srinivasa Balaji Bhavan, Himayatnagar Road,

HYDERABAD (DECCANl

at 14 Jaya Road, Bambalapitiya, COLOMBO— 4. (CEYLON

at Sri Venkataramana Temple, MANGALORE— (s. CANARA)

at Venkatesh Mandir, No. 80-84, Fanaswadi BOMBAY-r2

at Sri Venkateswara Temple, Brahmin Street, VIJAYAWADA-i

at Silver Jubili Pkrk Road, " BANGALORE-2.

Serve the pilgrims and the public— guide the
devotees in regard to the performance of vows to
Sri Venkateswara. Arrange transport and accom-
modation facilities at Tiriipati and Tiruraala. Sell
Devasthanam /Publications, religious and guide-
book's and Sri Venkateswara pictures at cost price.

AWAiT OPENiNB SHORTLY OF

FURTHER INFORMATION CENTRES
AT MADURA, DELHI, CALGUTTA and other places

'2. - ' • • . , "'"••' ~:' ' •'•'"" " ' '

68 T. T, D. MONTHLY BULLETIN

1. Please KEMRMBEK that Tirmnalai Hill is a very sacrrd placw a net
Sree Venkateswara, a powerful force.

2. Please KESPECT ancient customs and eslahlished usages, when you
are on the Hills,

3. WRAR NO BOOTS OR SHOES — a sort of penance. The Hill area is
considered holy

4 WEAR NO FLOWERS — all (lowers are f. r Cod only.

5 AVOID SMOKING, or carrying any article for smoking.
f). AVOID SPITTING, chewing oeiel and tab;tcco.

?. AVOID TAKING MEAT, fi^h, eggs, flesh, or drinking toddy or arrack

or any other intoxicant.

&. TAKE BATH arid wear clean clothes before you enter the shrine.
9. AVOID RUSHING in for darsanam and take your cuance in the

Queue arid allow chance for every (the.

K). AVOID LOUD CONVERSATION or demonstration which would
derog tie the solemnity of worship.

it. RESPECT AND PROMOTE the sentiments of pilgrims.

12. BEWARE OF Hb'cnrs PANDAS or dalah's who are likely to mislead
you in the performance of. your vows and disposal of offerings .

13. GIVE YOUR OFFERINGS in the ) emple Office and demand receipts.

14. DEPOSIT A.LL YOUK Hundi offerings in the Hundi or Koppera at
thft Bangaru Valtili or Golden gate. Otherwise your vows will
not be fulfilled.

15 ASK FO-R AND OBTAIN all information and particulars from the
t'ilg;rim Guides, Choultry SuperintendentSj and Temple Managers

They ar? always at your service.

I ft FORWAHD COMPLAINT or suggestion to the Executive Officer, T. r.
Deva^thanams for action*, and it would he promptly attended to

N'J3. — Contributions of articles not more than a foolscap page of
typewritten matter in English on Sree. Verikateswara and
the experiences of the YATHRA will be gratefully accepted
by the EDITOR jVotft i-he tfeVotee* and' pUgrims to Tirumala
The articles are not returnable. The Editor reserves the
fight to include, alter^ me4*f* or reject them as time and
space will permit.

•T.T. TX

At reduced prices — othei? concessions also.

LIMITED COPIES ONLY AVAILABLE. PURCHASE TO-DAY.

Rs. A.

1. Sri Venkatesvara Mahatmyam (Sanskrit) with Hindi Com-

mentary Vols. 1 & II each ... 1 0

2. do. Sthuthi (Skt. in Tel. Songs) ... 0 4

3. Marichi Samhita — Sanskrit 0 12

4. Sri Venkaieswara Jtihasamala (Sanskrit) ... 08

5. Ashtamahishi Kalyanarau (in Telugu) ••- 0 J2
6> Paramayogs Vilasamu „ 1 11

7. Usha Parinayamu ,, — • 0 14

8. Sri Venkatesvara Kavya Kalapa (Skt.) ... 2 0

9. Athri Samhita ••• 3 0

10. bri Venkatesvara Vachansraulu (Tel) ... 0 8

11. Chevvaichchuduvar Bhagavatam — Part I (Tamil) ... 4 0

12. Sri Krishnopadesam (Sanskrit — 1 elugu) ' ... 0 2J

13. Tiruvaynsozi (Telugu Script with Commentary) •-- 5 0
14 Nityanusatidhaaam Tamil (Tengalai) 0 10

15. do. „ (Vadag-alai) ' ••• 0 8

16. Tiruvaymozj Vilakkam (Tamil) ---10

17. Srivachanabhushanam (Telugu) 0 12
IS* Semporui (Tamil) ... 1-8

19. Adhyatma Sankirtanalu :

do. Vols. VIII, IX, X each .,.'18

20. Sarasangraba Ganiftarnu 1 2

21. Chando^yopanishad (Sanskrit only) ••- 4 0

22. 'i he Pantheon at Tinipati (Pictorial) — 0 4
23 Chevvaichuduvar Bhagavatham- — Part II ... 4 0

24. AshtadasaRahasyam (9 to 18) Vol. II ... 2 0

25. History of Tirupah (Tiriivengadam Temples> by Sriman

T. K. T. Viraraghavachariar Vol. I •-- 3 12

26. do. do. Vol. II — 3 2
27 Architectural Development in Tir.nmala Temple 0 4

28. Minor Works •••09

29. Sri A'inamachitryiila Charitrarau •-• 1 14

30. Thiruvenuada Uia (Tamil) ••• 1 2

31. Adbyatma Sankirtanaiu Vol. V ••• 2 4

32. Sankara Vilasam (Tamil) '.••.,••-•• 2 7

33. Alankara Sangraha •• 27

34. Janasrayi (Sanskrit) 0 12

35. Tirunpavai Saptapadulu (in. Telugu) •••04

36. Dbarmasangraina (in Sanskrit) --18

37. N'patavyayopasargavritti (in Sanskrit) -"18

38. Sahitya Vimarsa (in Sanskrit) ••• 1 8

39. Veerasaiva Literature (in Telugu) — 3 12

40. Raghuvamsa by D. T- Tatacharya -•• 1 14

41. Sahitya Sara (Sanskrit] , --18

II T. T. D. MONTHLY BULLETIN

R«. A.

42. Padmini Parinayam (Telugu) --- 1 ' 9

43. History of Tirupati by Ur. S. Krfsbnaawami lyengnr

Vols. I & II each. --- 312

44. A! war's Mangalasasanams on Thiruveagadamudaiymn

( Pelugu script) ... 2' 4

45. Tirumalai Olugu ... 21

46. Ashtadasa Rahasyamulu, (first 8) Vol. .1 3 15

47. Supreme Epic of Devotion — (English) „, ... 2 i

48. Sri Krishna by P. N. Srinivasachari -•- Q \%

49. /edartha Sangraha „ ••• 6 0

50. Srimvasa Vilasa SevadbJ ••• 4 g

51. Brihadaranyakopanishiid (Sanskrit only) • •• 5 4

52. Tatlwasankhyana Tika ••• o 12

53. Vidhithraya Parlthranam -•• in

54. Ramajeya-t-tiruppugal Vol I & II each ... 3 o

55. Prapanna Parijatam (Sanskrit) -. Q 15

56. Balabhagavatara (Telugu) ... 3 12

57. Sr^nivasa Vilasara (Telugu)

5.8. Koil Olugu: (in English) By T. S. Parthasarathy ••• 0 12

59. Sri Venkateswara Mahatmyam (Telugu prose) ... Q g

60. Thiruvengada Sthalapuranatn ('ramil prose and poetry) ... l 8

61. do. (Tamil Prose only) ... 0 8
63. do. (Kannada) ••• 0 y

63. do. (Hindi) ... 0 8

64. Sri Venkateswara Sathakam (Telugu) ... 0 8

65. do. Suprabhatham (Sanskrit) ... 02

66. do. (Telug-u script or Kannada) ... 0 2

67. do. (Tamil script) _ 0 i

68. Sri Venkatesvara Suprabhatam with word for word mean-
ing; and short commentary in Tamil and Telugu each ... 06

69. Aiwar's AruHchchayal^a! on Thiruvengadamudaiyan

(TpimiJ script) - ... 0 4

70. Sri Venkatesvara Laghu Kritulu (Tel.). ... \ 8

71. Sri Venkatesvara Sahasranamam with Ashtotharara (Ski.) ... 0 10
72 do. (Sanskrit and Tamil) ...10

73. do. (in Telugu script) ... 0. 6

74. do. Stutiratnaroala (Tel.) Vol. I. '" 1 2
75f. do. (Telugu) Vol. II. ..] 2 0
76 Aiwar's Mani*a!asasana Pasuraros with Commentary (in Tamil) 3 0

77. hringara Sankirtanalu : Vol. Ill ••• 2 0

78. do Kd by late V. Prabhakara Saatri ... 2 0

79. Adhyatnaa Sankirtanalu : Vol. VI 2 0

80. do. Vol. XI ... 5 o

81. Songs of Tallapaka Poets with musical notation by Sri

R. Ananthakrishna Sarma Vol. ] ... 3 Q

82' „ „ do- .. H ... 3 0

83. Kasyapa Sam hit a. --30

LIST OF PUBLICATION fti

Rs. A.

84- Bhs-ifiu Sarahita --• Q 0

85 Isavasyopan shad —- . 2 X)

8 > Kcnopanishadl ••• 1 0

87 Kathopanishad ... 3 12

88 Prasnooansshad >•• 2, 12

89 Minor Up snishad basliya (Sanskrit only) ... 6 0

90. A Glossary or Indian Philosophical terms (Sanskrit &
English) , 1 4

91. Psychology (Telugu) (Out of stock) -•• 2, 0

92. Theory of Knowledge in the Philosophy of Sri Ramanuja--- 5 .0

93. Idea of God by Dr. K. C. Varadachari (English) — 3 p

94. Suvarnasaptatt Sastra -(Sanskrit) ••• 3 ;b

95. Dharraa Ssstras and Diiarma Sutras by Sri K, S. Rama-

swami Sastri 0 12

96 A Handbook of Hindu Religion (English) ... 0 12

97. Nityanusandhanam Telugu Script (Tengalai) --• 0 IX)

98. do. „ (Vadagalai) ••• 0 8

99. Tiruppavai (Tamil or Telugu) ••• Q •£
JOO. Chittira Tiruppavai (Tamil) ... 2 0

do. (Binding) •••3D

101. ChStramuia Thsruppavai (in Telugu) ••' 20

do. , (Binding) — 3 9

102. Stotrarattsamulu — (in Telugu script) ••• 0 ID

103. brirangara Vaikuntha Ekadasi ••• 0 12

104. Tiruvaimozhi Ahappurul pasurams Part I T. (wiih Edn. com.)

105. Tirukkural (Kamattuoal) Tamil (Out of stock) ••• 2 :0

106. do. (Porutpal) „ do. --- 4 0
107 Rupakaparisud<fhi (Sanskrit) . ••* 1 '6

108. Bharatakosa - (Sanskrit) ••• 22 .0

109. Andhra Kuvalayanandamu (in Telugu). ... 3 12

110. Dasarupakam (in Tamil) ••• 3 8

111. Subhadra Kalyanarau „ ... Q 12

112. Ba^achaatam (a Tamil Sanskrit Drama) ... 0 1^

113. Ashtingayogasaramu (Telugu) ...10

114. Maniraekhala (Te ugu) by Pandit Sriramulu Reddi ... 212
115 Chakshushiyam (Sanskrit) — 1 12
116. Ethiraja Vija> am (a drama) (Sanskrit) •••40

Mahabharatam . by K. H. Ramaswarai Sastri (English) ... 1 4-

fir up ats Devastbanam Epigrapbical Report ••• 4 0
Tirumalai Tirupati Devastha-am Inscriptions Vols. 1, II,

III, IV and V each : • •-• 3 0

120. do. Vol. VI Parts I and II each .-.'.•••••'• 3 0

121. A Study of Hindu Iconography: By T. N. Srinivasan (Eng.) 5 0

122. Rasavhrekam (Sanskrit) ... 4 0

1 23. Exerpts from Potaaa's Bhagavatham by A.V.S. Sarrna;(ETig.) 1 8

124. Yappoli (A Tamil prosody) ... 3 8
125 Sidhanthaa Thraya Sangraha (Tamil) ..10

iy ' ' T. T. D. MONTHLY BULLETIN

Tlrupali Vatra Guide Books Rs, P.

J. Illustrated English Guide Book Tirupati. ... i Q

2. Ail-About Tirupati (A pictorial guide book) ••• 3 g

3. Tirupati- Yaitra (in Telugu) --- o 8
47 Tirupati (Guide books in Eng., Tamil, Kanarese and

Hindi' languages,) each. ... Q 4
Sri VenkaSesvana Pictures

1. Sri Venkatesvara 20"X^" ... 1 o

2. Sri Venkatesvara & Padmavati 14"X'^" ... l o

3. Sri Venkatesvara or Do. 14" vTlO" ... o 10

4. l)o. 12"XW ... 0 8

5. Do. Do. 7"X5" ... 0 1$

6. Sri Venkatachala Mahathmyam in pictures ••• 5 8

Books in Print

I. Bhavaprakasika by Sri Rangaramanujamuni (Sanskrit)

'2, Kadambai ikathasara „

3. Kenopanishad (Reprint) „

'4". Andiya Katha by Pandit Sriramulu TReddi (Telugu)

5, Thiruvengadaraudaiyan Pasurams with com. „

5. Vriksiiayurvedam ,,

7. Ramanalaka Viraarsanarau ,,
B, Suprabatham iu (Felugn with com.) Reprint

0. Aonamacharya Charitamu (Reprint) „

10. Thiruvaitnozhi Ahapporul Pasuraras Part II (Tamil)

11. 108 Thirnittlangal — (collection from Bulletin) „

12. Thirukkural — Kamatnupal & Porutpal (Re[)rintc) „

13. Idea of God by Dr. K. C. Varadachari (Reprint) English

14. Dayasathakam with comu.enlary (Telugu and Kannada)

15. Sidhantha I hraya Sangraha ( Telugu)

DISCOUNT AND CONCESSIONS

The T, T- D, Ephigraphical reports and T T. D. Inscriptions Vols
I to V and VI (1) and (2) total eight bo ;ks will be sold at a conces-
sional price of Rs. 10/ per set for th« public.

I he Annamacharya Sankirtanas and Tallapakam works, whenever
they are purchased in ihe set of six vols, 25% discount will be ahowtd.
; For the Educational Institutions and Public Libraries also for the
re;gisterod bonztfide book sellers, 25'^ sales commission will be allowed
oh1 the above rates, in the case of the purchase made to the value of
Rs. 10Q/- of more or 100 items of each time. These concessions will
apply only for items 1 to 121 enumerated alone and not to pictures,
guide books etc. For the pictures and guide books only 12M% discount
only will be allowed on purchase of 100 copies and more in each case.

Copies can. be kad of; — l. THE EXECUTIVE OFFICER, T. T. Devasthanams'
Tirupaliv~(S. India); 2. T. T. D. Book Stall in New Choultry
Tirupati; do. 3. do. in Tirumala,

4, At Higginbothams Stalls; & 5. T. T. D. Information Centres'

The annual Floating Festival at Tirumala (Tirupati)

Swill take place for 5 days from I0th March 1957.
10-3~'57 Sri Krishnaswami Varu with Sri Rukmini
ll-3-'57 Sri Ramaswami Varu with Sita & Lakshman
12 to 14-3-'57 Sri (Balaji) Venkateswara Swami Varu.

Devotees are requested to worship the Lord on the
occassion and invoke for His blessings.

THA.LLAPAKA ANNAMACHARYA FESTIVAL

A thfee day festival will be conducted by T. T. Deva-
sthanams from 26 — 3 — 1956 to commemorate the memory
of the great devotee-poet Sri Annamacharya, who hymned
the Lord with 40,090 Kirtanas Eminent Vidwans and
artistes in music will participate in the festival. The festival
will be conducted in Sri Thyagarajaswami Hall at Tirupati.
Music competition in the Sankirtanas will also be held
| during these days.

Religious lectures held during the month of February 1957

T. T. Bevasthanams Information Service Office,

at 19, Royapettah, Madras-14.

Date Discourses given by Subjects

2-2-57 Vidwan Sri K. Srinivasa Varada- TIRUVENGADAMUDAI-
chariar YAN PERUMAI

3-2-57 Sri Ranga Dasa Goshtigal PRAYER MEETING

SUPRABHATAM

9_2-57 Vidwan Sri P. R. Nagaraja Rao LIFE OF MAD-HVA-

CHARYA

16-2-57 Vidwan Sri P. Rajagopalan VENGADAVAN

KARUNAI

23-2-57 Kavirathna Dr. K, Vaidyanathan, MEERA BAI

M.A., Ph.D.

STATEMENT ABOUT OWNERSHIP AND OTHER
PARTICULARS ABOUT

T. T. D. MONTHLY BULLETIN

FORM IV
(SEE RULE 8).

1, Place of Publication: T. T. Devasthanams Press,

Tirupati,

2. Periodicity of its publication : Monthly.

3. Printer's Name :

Nationality :
Address :

4. Publisher's Name :

Nationality ;
Address :

5. Editor's Name :

:• Nationality
Address:

Sri C. Anna Rao
Indian

Executive Officer,

T. T. Devasthanams, Tirupati.

Sri C. Anna Rao.
Indian

Executive Officer,

T. T. Devasthanams, Tirupati.

Sri C. Anna Rao
Indian

Executive Officer,

T. T. Devasthanams, Tirupati.

6. Names and addresses of i

viduals who own the news- I • _. . • '

, , ,1 Tirumala - Tirupati Devastha-

paper and partners or share- >• . _. .

i ij i. ij- tc. i nams, Tirupati.

holders holding more than one | ' v

percent of the total capital-]

I, C. Anna Rao, hereby declare that the particulars given
above are true to the best of my knowledge and belief.

Date : 9th February 1957

C. ANNA RAO,
Signature of Publisher.

List of Grihasthas who performed special Arjitham sevas
during February, 1957 in Sri Venkateswara Temple, Tirumala.

_ . T n . , . ' c Amount

Data Name'and Address. bevas. ^s>

2 Sri T. S. Naftaraju, Madras. Kalyanotsavam 500

,, ,, P. D. Srrnivasultt Naidii, Coimbatore. do. • 500

,, ,, F. Suryanarayann. Madras. do. 500

4 ,, Gartji Pullaiali Gam. Coconada. . do. 500

5 ,, Kariappa, CKennapatna. do. 500
„ „ A. P. MallaiaK. do. 500
,, ,. P. ^uryanarayana, Madras. do. 500
,, „ N. Dasappa, Ban^alore-2. II Cl. BraK. 750

6 ,, Sreenivasa Rao, Gulbar&aK. Kalyanotsavam 500
,, ,, Takuri RamaiaK CKetty, CKerala. do. : 500

7 ,, K. Sadasivn Krishna RRT, Rajanmtindry. do. 500
9 „ B. L. N. Prasad, Madras-25. do. 500
,. ,, Srinivasa Iyen§,ar, Hyderabad. ' do. 500
„ „ K. V. S. Prasad, CKallapalli do. 500
,, ,, Mndiapuri Narappa N^idu. Pandlara Palli do. 500

10 ,, Hanumala SesKa^iri Rao, Vijayawada. do. 500

„ ,, K. R. Ra&hava CKari, Madras. do. 500

., ,. M. SesKadri, Minister, Bangalore— 3, do. 500

12 ,, S. R. S. Ra&Kavan, New Delhi.. do. 500

14 >, K. N. KrisKnaiah CKetty, Hindupur. do. 500

16 ,, C. Govinda Rao, Mysore. do. 500
,. ,, V. Anantriapadraa-nabna Rao Secunderabad. do. 500

17 ,, V. Narayana Rao, Vrjayawada. do. 500
,, ,, V. G. Ramanujam, Madras. do. 500

18 ,, M. Venlcateswarulu, Guntur. do. 500
,, ,, S. M. Kannappa Mtidali, Bangalore. do. 500
,, ,, Y. S. MaKabalayo^i, Bangalore. do. 500

19 Smt. Susilkumar Ruia, Bombay. I Cl. BraK. & do. 2,000

20 Sri Gopal CKetty, Madras. Kalyauotsavam 500
22 ,, Mrilcilli Srinivasa Raja, Ntidug,alamu. do. 500

24 ,, Sundu Aravalu, RajaKmtindry. do. 500
„ „ Reddy & Reddy Co., Tirupati. do. 500

25 „ B. S. R. Sastry, Akola. do. 500
,, ,, M. Somanna, Gtmtakal. do. 500

26 ,, Govindaraj, Bangalore. do. 500
28 ,, T. SatKyanareyana, Narasapur. • do. • 500

T. T, DEVASTHANAMS, TIRUPAT1

16 — 3 — 57 Tirupati Sri Govindaraja Swami Poolangi Seva.

do. do. Panguni Ultaram festival.

dr»; Tirumala-Thumburu Thirtha Mukl<oti.

29 — 3 — 57 Tirupati Sri Kodandararaaswami Brah. Dhvajarohanam.

1 — 4 — 57 Tirumala Ugadi Asthaaam.

2 — 4 — 57 Tirupati Sri Kodandarama Swami Garudotsavam.
5 — 4 — 57 do, Rathotsavam.

8 — 4 — 57 Sri Rama Navami Asthanam,

j | j.Q i

, q A c-i \ Tirupati Sri Govindaraja Swami Buggotsavam.

14 — 4 — 57 Chittra Pournami.

LATEST T. T. D. PUBLICATION

1. EXCERPTS FROM POTANA'S BHAGAVATAM

Dr. A. V. S. Sarma
(author of Flowerets from shrubs, Lives of Devotees}

English rendering of the greatest work in Telugu—contains 150
printed pages in Demy octavo size.

Price Rs. 1-8.

2. YAPPOLI
(a book on prosody in Tamil

Sri R. Srinivasaraghavachari, M.A.,
Asst. Reader in S. V. U. O. R. Institute, Tirupati.
A tamil prosody with verses illustrating the rules of gramrner —
with Srinivasakalyanam back-ground.

Price Rs. 3-8.

Packing & Postage extra.

For copies apply with remittance to: —

THE EXECUTIVE OFFICER,

T. T. DEVASTHANAMS, TIRUPATI.

Printed at T. T. O. Press, Tirupati and published by Sri C. Anna Rao. B.A..
Executive Officer. Tirumala-Tirupati Devasthanams, Tirupatt- 9-3-57.

e great devotee Composer
Sri Annamacharya

of the 15th century
/hose three-day festival
was conducted by
T. T. Devasthanams
y from

6th to 28th March 1957
at Tirupati.

I'JT' s

NTERAL: — Height 2820 Feel above sea level.
Temperature : — Maximum 94° Minimum 60r
Rainfall 40" — Population : 4000.

Rs. A. P.

Sri Venkateswaraswami Temple, Tiruraala *— 3,92,944 10 9

Sri Padmavathiamma Temple, Tiruchanur 2,155 5 5

Sn Govindarajaswami Templev Tirupati 2,788 12 7

Sri Kothandaramaswami Temple, Tirupati • 291 6 9

Sri Kapileswaraswami Temple, Tirupati •• 352 14 6

Total ••• 3,98,533 2 0

MARCH, 1957

mber of pilgrims, accom- f at Tirupati -•• 10,507

aodated in the choultries |

n the month: I at Tirumala •-• 25,287

nber of pilgrims, who availed
M.D. 'I RANSPORT FACILITIES
(i Tirumala in the month :

Adults --• 64,505

Children

. 5; ;. StuUettn

Vol. VIII APRIL 1957 No. 4

NEWS FOR THE MONTH OF MARCH, 1957

>HE meeting of the Board of Trustees of the Tirumala-Tirupati
Devasthanams, was held on the 23rd March 1957 at the
'Balaji Bhavan' Office of the T. T. D. Information Centre,
Hiraayatnagar Road, Hyderabad, Sri A. C. Subba Reddy, M.L.A.,
Chairman presiding. Ten 'out of the eleven members of the
Board of Trustees attended the meeting. Sri C. Anna Rao,
Executive Officer of the T. T. Devasthanams was present. .

The Board sanctioned payment of the first instalment of the
sum of Rs. 8,000 to Vrindhaban University from the funds alloted
to the Common Good Fund.

The Board regretted that they could not apply for diversion
of any further amounts to the Common Good Fund Committee,
as requested by the Commissioner, H. R. & C. E., in addition to
the sum of Rs. 1 lack already donated from Surplus Funds.

The Board nominated Sri R. Nathamuni Reddy as member on
behalf o.f the Board of Trustees along with the Chairman in the
S.V. College Committee. ,

The Board sanctioned the proposals of the Executive Officer
to organise a Free Eye Operation Camp for two weeks this year
also as ip the last year, utilising the services of Dr. M. C. Modi, Eye
Surgeon, meeting the expenditure therefor from the Surplus
funds of T. T. Devasthanams.

-The Board sanctioned construction of buildings for locating
Veda Patasala and Hostel in Vasantha Mantapam Garden Com"
pound, Tirumala at an estimated sum of Rs. 91,500 and required
the Executive Officer to call for tenders.

The Board nominated Sri M. A. Krishnaiah Chetty & Sri
Darmaprakasa Srinivasulu Chetty as additional members of the
Local Advisory Committee for T. T. D. information Centre at
Bangalore.

4 T. T. D. MONTHLY BULLETIN

THE THREE DAY ANNAMACHARYA FESTIVAL
AT TIRUPATI

The ninth annual celebrations of Sri Thallapaka Annama-
charya, the outstanding Composer of the 15th century and devotee
of Lord Venkateswara, was conducted for three day festival in
Devasthanarns for 26th to 28th March 1957, in Sri Thyagaraja-
swamy Trust Buildings. Sri P. V. Ramanujaswami, former Director
Sri Venkateswara Oriental Institute, presided.

On the first day Sri C. Ramaswami Reddi, Peishkar, Timmalai
Tirupati Devasthanarns, welcomed the gathering and explained
the steps taken by the Devasthanams in propagating the composi-
tions of Thallapaka Annamacharya in praise of Lord Venkates-
wara.

Sri P. V. Ramanujaswamy paid tributes to the late Mr. Veturi
Prabhakara Sastri who was responsible for popularising the
compositions of Sri Annamacharya and suggested the introduction
of Sri Annamacharya's songs in schools which would go along
way in the inculcation of Bhakti among the pupils. He also
suggested the printing of small books containing his compositions
and distributing these among the public.

Sri K. Ramayya read a report on the celebrations held last
year.

Sri T, K. V, N» Sudarsanachariar introduced to the gathering
the descendants of Sri Annamacharya who were rendering
devotional music to Lord Venkateswara in the temple at Tirumalai.

Sathavadhani Gadiyaram Venkatasesha Sastri spoke on the
Value of the songs composed by Sri Annamacharya. He said that
they contained all the Navarasas. He urged the need for the
propagation and popularisation of Sri Annamacharya's songs.

In this competition held among women for the singing of Sri
Annamacharya's songs, the first prize was awarded to Srimati
A. Lalitha, the second prize to Srimati K. Vijaya and the third
to Srimati T. K. Vasantha,

Mr. P. Balakrishnamurthy proposed a vote of thanks. .' •;.

SRI TALLAPAKAM ANNAMACHARYA

Earliest Composer of Kirianas

T. S. Parthasarathy

The three-day festival, that is being celebrated this weelc at
the Tyagarajaswarai Hall at Tirupati in commemoration of
Tailapakam Annarnacharya (1424-1503) is a fitting tribute to one
who was not only the earliest composer of Telugu kirtanas in
South India but also the father of our Bhajana Paddhati. It is
only in the compositions of Annarnacharya and the other compo-
sers of the Tallapakam family that we, for the first time in the
history of South Indian music, come across the divisions of a
Kirtana into Pallavi, Anupallavi and Charana although the bulk
of their songs contains only a Pallavi and one or more Charanas.
From a perusal of these compositions, we also get an idea of the
ragas commonly in vogue in the South in the 15th century but
many of which come under the category of rare or "apurva "ragas
in the post-Thyagaraja period under some strange dispensation of
our musicians. The ragas handled by the Tallapakam composers
include Paadi, Malahari, Raamakriya, Desaalam, Saalanga Naata,
Desaakshi, Saamantam, Mukhaari, Pantu, Hejjujji etc., and the
permanent loss of the original music of the pieces in these ragas is
an irreparable one to the South Indian music world.

We are obliged to Tallapaka Chinna Tiruvenkatanatha, the
grandson of AntiamamachaTya, for his authentic biography of his
grand-father, the " Annamacharya Charitramu " composed in
Telugu verse in the Dvipadi metre. This excellent poem and the
internal evidence available in many of the kritis themselves furnish
us with full biographical and other details about this " mula
purusha" of the Tallapaka family. Annamaeharya was born in
1424 in the village of Tallapaka in the Razamp eta Taluk of the
Guddapah District under the Visakha constellation in the month
of Vaisakha (which, incidentally, happens to be the birth-day of
Nammalvar). He belonged to the Nandavara sect of Smartha
Brahmans who followed the Rig Veda and the Asvalayana .Sutra.
Although he had a precocious predilection for both singing and
composing, his early life was full of hardships as described by
himself in his song " Ayyo Poyernbrayamu " in Saamantam. In
his sixteenth year, he is stated to have had a momentary vision of
Lord Venkateswara in a dream and obviously inspired by the sight,
he commenced his career of prolific composing with the songs
"Ippuditu kalaganti" in Bhupalam and " Satidehamu ekkada

T. T. D. MONTHLY BULLETIN *

Sri Gadiyaram'Venkatase-ha Sastri speaking about the Kirtanas of the great devotee
composer Annamacharyas of the 15th century in the 3 day festival on 26-3-57

ledu " in Paadi. Soon after, he left home without the knowledge
of his ;parents and climbed up the Tirumalai range of hills, which
he ecstatically described with great beauty in many a kriti. Here
he was converted into a Vaishriavite with due ceremony by a local
Jiyar and became a follower of the Vedanta Desika Sampradaya.
Annamacharya was not only a gifted composer of kirlanas but
also a competent poet in Telugu as well and even in that young
age he composed centuries of verses on the various deities enshrined
at Timmalai. These satakams form a veritable compendium of
all the traditions that were then in vague in the hill temple and
one can discern a subtle sense of humour in his kritis when he
describes Iddlies heaped up like Mount- Meru inside the temple.

Poet in Prison

After leading the life of a house-holder for some years,
Annamacharya becatrie an asqeticand repaired to Ahobilam where

SRI TAL-LAPAKAM AHHAMACHARYA

Srimathi_Kausalya, Lecturer in music S. P. College for Women
giving a concert in Aimamacharya celebrations on 26-3-1957

he spent most of his time studying Philosophy at the feet of Aadi
Van Sathakopa Swarm, the founder of the Ahobila Mutt. This
accounts for a few thousands of his compositions being found a
few years ago in the temple at Ahobilam, beautifully inscribed on
copper plates and strongly bound with brass rings. Annamacharya
pays homage to his preceptor Sathakopa Muni in the kriti
" Chududu " in Bhairavi. At the request of Saluva Narasimha, the
ruler of Tangutur in the Cuddapah District, Annamacharya visited
Vijayanagar and later stayed with his royal patron at Penukonda.
It was here that his rapturous rendering of his devotional compo-
sitions was truly appreciated by Saaluva Narasimha and his
courtiers and contemporary records extol Annamacharya as an
incarnation of Tumburu and Narada. He, however, incurred the
wrath of his royal admirer by resolutely refusing to compose a
kriti in his praise and was handcuffed and lodged in goal, His kriti
" Aakativelala " in Mukhaari describes his sufferings in prison and
reminds one of the song " Abbabba debbalanu " of Bhadrachalam
Ramdas composed in the same raga under identical circumstances.

8 T. T. D. MO3SPTHLY

The king, however, repented for his transgression shortly after-
wards, released the Acharya and restord him to his former honour-
able position.

Annarnicharya returned to his village but became one of the
victims of the political turmoil in the country when the Gajapati
kings of Orisssa invaded the Rayalaseema. Strangely enough, he
appears to have lost, in the melee, the idols he was worshipping
and his kriti " Indira Ramanuni dechi " in Bauli contains an
unmistakable reference to this incident. In the other kritis
composed by him during this period, he describes his tribulations
including his having to learn the Oriya language under compulsion
with a view to conversing with the invaders.

Author of 32,000 kritis

Despite his having led a somewhat unsettled life. Annama-
charya made significant contributions in the fields of music, poetry
and Bhajana. As a poet, his works include a Ramayana in the
Dvipadi metre and twelve satakarns in Telugu, the " Venkatachala
Mahatmyam " in Sanskrit and other compositions. As a composer
he has to his credit more than 32,000 pieces in which he practically
exhausts alJ the varieties in the entire range of musical composi-
tions and which would have been irretrievably lost to posterity but
for his having preserved them in his songs. He was, therefore,
hailed even in his own lifetime as " Pada Kavitaa Pitaamaha,"
" Sankeertanacharya " and " Hari Kirtanacharya." He was a
qualified musicologist as well and is stated to have composed
several works on the theory of music and the grammar of Sankir-
tanas. His son Pedda Tirumalayya wrote commentaries on them
and his grandson Chinna Tiruvenkatanatba further wrote glosses
on his father's commentaries.

Pioneer of Bhajana modes

As the original music of the kritis of Annamacharya has been
lost, it is difficult to attempt an appraisal of him as a composer of
music but the 'immortality attained by him in the field of
devotional music is indisputable. There is no Bhajana mode in
which he has not composed and his Bhajana Paddhati blazed a
trail which even giants like Purandara Dasa and Thyagaraja chose
to follow implicitly. His Todaya Mangalam is still being sung in
South India -at the commencement of traditional Bhajanas and his
other Bhajama compositions include Lali, Uyyala,- Jola, Jojo,

9BI- TALLAPAKAM AmAMAOHARYA 9.

Sobhana, Mangalam, Melukolupu, Nalugu. Pavvalimpu and
Aarati. Purandara Dasa had a meeting with. Annamacharya at
Tirupati and so deep was the impression made by the latter on the
young and impressionable Dasa, that he closely followed the
illustrious Acharya when he composed his Bhajana Paddhati in
Kannada. Purandara Dasa's " Saranu Saranu " in. the raga
Maalavi is a close imitation of the " Saranu Saranu " composed in
the same raga by Ammmacharya. Annamacharya's " Sringara
Sankeertanamala " with the Nayaka-Nayaki motif was perhaps
the model for Kshetrajna when he composed his inimitable padas,
As regards Thyagaraja, he was so deeply influenced by Annama-
charya's Todaya Mangalam that out of deference to him, he did
not displace the pieces when he wrote his own Utsava Sampradaya
kritis for his daily worship.

•How one wishes that an unbroken line of disciples had
preserved the music of his kritis intact as the sishya paramparas of
Thyagaraja have done, with a devotion bordering on religious
fervour! Copper plates,, however, nicely engraved, are a poor
substitute for the rhythmical and flowing melodies created by a
musical genius.

courtesy of The Hindu, & the author.)

Religious lectures held during the month of March 1927

T. T. Devasthanams Information Service Office

at 19, Royapettah, Madras-14.

2-3-57 Sri P. N. Narayana Sastry GOVINDA PATTBHISHEKAM
3-3-57 Sri Ranga Dasa Goshtigal SUPRABAATHAM

9_3_57 Sri K. Ramaswamy lyengar VIBHISH\NA

SARANAGATHI

16-3-57 Sri V. Krishnamoorthy Bagavathar KAPIDHWAJA

.' ':[.: '• . .•."••-. :. '•''••-• '''";•'' UPAKHYANAM

23-3-57 Sri K. Ramaswamy lyengar DEVI MAHATMYA

. - VlMARSANAM

30-3-57 Sri A. Ramamoorthy Sarma NARAYANIAM

at Sri Venkateswara Temple, Brahmin St., Vijayawada-1.

29-3-57 Sri K. Venkatarathnam Naidu BHAJANA

Sri G. Venkateswara Rao Naidu VENKATESWARA

MAHLMA

10 T. T. D. MONTHLY BULLETIN

" During the Vijianagara period which followed, Vaishnavism
was favoured by the rulers. Tirumalai, the Southern end of the
serpentine mountain chain " Seshagiri '% was the centre of worship.
The outstanding musician and Vaggeyakara of this time was
Tallapaka Annamacharyulu. He was a great devotee of Sri
Venkateswara and composed thousands of Sankirtanams— called
Adhyatma and Sringara Padams which were inscribed on copper
plates and preserved at Tirumalai and Ahobilam. These were
the earliest among extant musical compositions in the South
Indian languages. We find among these songs older forms of
music like the Ela Tummeda Padam, Chandamama Padam and
Gobbi Padam. Some of the ragas used went out of use very
soon after. The notation of the songs has been completely lost
and we are unable therefore to understand the nature of music
of that time. But the literary characteristics and form of
Annamacharya's composition formed the basis for the develop-
ment of musical forms in the centuries that followed.

Annamayya's Sankirtanams were sung in the presence of Lord
Sri Venkateswara at different times of the day during *puja' and
on different occasions and at festivals. Besides they were sung
by Bhaktas in chorus (Brindaganam) in the Bhajana Kutams all
over the country. Annamayya was the pioneer in the establish-
ment of Dasakutas or BhajanaJCutas."

{From the journal of Andhra Association, Calcutta,)

AN OPPORTUNITY
, Tirupati Devasthanams are taking up the works of

Regilding of the Ananda Nilaya Vimanam
of Sri Venkateswaraswami Yarn at Tirumala.

Bhaktas are requested to contribute Q-vld & Money and
associate themselves in the Kainkaryams. Contributions
may be sent to the Executive Officer, Tirumala-Tirupati
Devasthanams, Tirupati, S. I.

SRIKURMAM TEMPLE
R. Subrahinanyam, M.A,, Ph.D.,

Vishnu temple at Srikurmam enshrining the Kurma
es Avatara or the Tortoise Incarnation, which is coeval with
Lakshmi Narasimha temple at Sirahachalam is typical of Chalu-
kyau style of Architecture. It contains many polished pillars of
hard black stone (trap) which have successfully withstood the
ravages of nature. Most of them bear inscriptions belonging to
the successors of Anantavarman Choda Ganga of the Ganga
family among whom no less than four bore the name Narasimha.
Here we have an important epigraphical confirmation of the
tradition according to which Nannaya bhatta, the first telugu
translator of Maha Bharata wrote his work at the instance of Raja
Raja Narendra, the Eastern Chalukyan ruler of Rajahmundry.
One of the inscriptions from this temple dated in the reign of
Sultan Quti Qutb Shah of Golkonda supplies us the interesting
information about a Maharatta raid on this temple and their
carrying away an image of Lakshmana. The most recent of the
Srikurmam inscriptions, commemorates the visit paid to the
temple by the second son of the late Zamindar of Jeypore.

Besides the highly ornamental pillars and sculotures, the
temple contains paintings on the southern and eastern walls of the
outer prakara wail depicting scenes from Ramayana, Mahabharata
and Bhagavata as well as local legends connected with the history
of Gajapati rulers of Orissa which are very interesting and portray
to us the drapery and costume of the 16th, 17th centuries popular
in this part of the country. Unfortunately a major part of the
painted surface has been whitewashed and only the regions lying
beyond the reach of the brush are left untouched.

jfjg MARA V ATI is a small village on the south bank of the river
<&% Krishna at a distance of about 22 miles from Guntur in
the same District. It is well-known as a famous seat of Buddhism
in the early centuries of the Christian era from the famous chaiiya
discoverd here. Equally important like the chaitya but of a
slightly later date is the shrine of Siva called Amaresvara, the
2

12 T. T D MONTHLY BULLETIN

chief of the Pancharamas of Saivas in the Andhra Desa. Its anti-
quity is not known precisely but the existence of an early Eastern
Chalukyan inscription at Dharanikota and of later inscriptions of
the 12th, 14th and 16th centuriesofa Kota Chief Mahamanda-
lesvara Ketaraje, of Reddis and of Krishnaraya of Vijayanagara
respectively among many others in the temple of Amaresvara point
out to its antiquity and popularity. During the Muslim invasions,
the temple appears to have suffered damages and in 1786 Vasireddi
Venkatadri Nayake, Zaminder of Chinapalli, not only found the
new town of Araaravati but also renovated the temple of
Amaresvara to secure regal and divine honours.

The temple like the one at Dakshararn is also within a high-
walled enclosure and the linga is installed on the first floor of the
structure, approachable by means of a flight of steps. The temple
is picturesquely situated on the bank of Krishna and commands a
fine view of the river, attracting a large number of visitors through-
out the year. The linga which is a long shaft of limestone is fixed
in a rectangular box-like ,pitlia (not yoni) suggests its earliar
Buddhist association.

Religious lectures held during the month of Jan., Feb. & Mar. 1957
T. T. Devasthanams Information Service Office,

at Sri Srinivasa Balaji Bhavan,
Himayatnagar Road, Hyderabad-Deccan.
Date Discourses given by Subjects

12-1-57 Smt. N. V. Sethulakshmi MUSFCAL CONCERT

19-1-57 Sri Anumal Raghava Sarma BHAKTH YOGAMU

26-1-57 Sri S. Gopalakrishnacharya, SAMSKRITA BHASHA

Tirupau AND RAMAYANA

2-2-57 Sri K. Padmanabha Avadhanulu ITHAREYOPANISHAD

9-2-57 Sri Parasa Venkateswara Rao BHAGAVATAMU
16-2-57 do. BRAHMA-NARADA SAMVADAMU

23-2-57 Sri K, Ramanuja Chari HANUMANUDU-

KALAPRAPOORNUDU

2-3-57 Sri B. V. Sundararaja lyengar PICTORIAL EXHIBITION
9-3-57 Sri Ekanath Prasad TULASI DAS'S RAMAYANA

16-3-57 Sri P. Poorna Chandra Rao SRI KRISHNA

JANANAMU (Harikatha)

23-3-57 Sri V. P. Ramamoorthy Iyer MUSICAL CONCERT
30-3-57 Sri V. Balasubramanyam MUSICAL CONCERT

BHADRACHALA RAM ADAS
. B. Raraachandra Rao, B.A.-

JTfeF THE MANY important places of pilgrimages in India,
^CF Bhadraclialam is one. This sacred place situates on the
bank of river Godavari. The temple on the small hill is dedicated
to Sri Ramachandra who, In his period of stay in the forests, had
made Bhadrachalam his resting place. During the fourteenth
century A. D., this place was ruled by the Nawabs of Golconda in
Hyderabad who were the descendants of Kutubshas. Abdulla
ruled Golconda from 1626 to 1673 and he was succeeded by Abdul
Hasan, familiarly known as Tanisha, who ruled from 1672 to 1687
A. D.

About this period in a village near Bhadrachalam a lady
devotee by name Thammala Darnmakka was living with her
daughter. She was pure in thought and deed and was worshipping
Sri Ramachandra. Pleased with her devotion the God appeared
in her dream and said, " I'm pleased with your devotion. I'm the
Lord presiding on the Bhadragiri. As you are respecting Gods
and loving Brahmans you will do well to establish my name on
this hill by doing daily worship till such time when a devotee
of mine will be born and begin to administer this area. He will
also renovate my shrine. You'll thereafter attain salvation".
Darnmakka woke up and told her daughter of her dream. They
both spread the news of the Lord's presence on the hill, and in a
body all the villagers climbed the Hill and traced the Images of
Sri Rama with his consort Sita and his brother Lakshman entwined
with creepers. They removed the unwanted things, cleaned them
and made the area fit for daily worship. The rich men of the
village joined together and improved the place and the temple
became prominent.

Golconda in its days of glory was enjoying all prosperity.
Wealth and plenty cheered the people of the kingdom. Rows of
storied houses, extensive mansions, rich gardens and fertile soil
invited many outsiders to visit Golconda. During this period in
the village of Nelakondapalle, a pious descendant of Kancharla
family by name Lingana led a pious and religious life with his
wife Kamambika. To them was born a boy in the year 1620 and
he was named Gopanua. From his boy-hood Gopanna exhibited
his love for God, Sri Ramachandra.

14 T. T. D. MONTHLY BULLETIN

When Gopanna was five years of age he accompanied his
parents to a religious lecture on Ramayana. When he heard the
life story of Sri Rarmchandra, Gopanna began to feel that he was
not blessed to be born with Sri Ramachandra himself, and had he
been so born he would have been one of those to serve him like
Sugriva. He expressed this feeling in a song. To use the English
usage, Gopanna lisped in kirtans and kirtan came to him. He
thus began to compose songs praising Sri Ramachandra at every
stage in his life, whether in moments of happiness or during
periods of suffering.

While thus he was, one day there appeared before him a great
saint, who, after a close study of the boy, told him that he was a
blessed soul on earth and he would be gloryfying the name of Sri
Ramachandra by his praises and kirtans. So saying he taught hiir
the Sri Rama Taraka Mantra. By daily repetition of this Divine
Name Gopanna developed a spiritual power in himself. He there-
after began to extol the Lord, gave all his wealth to charity and
stood simple. All the time his only thaught was to strive for the
renovation of the temple of Sri Ramachandra at Bhadrachalam.
As if by divine guidance he thaught of his uncles who were serving
as Ministers to the King of Golconda, and then proceeded to
Hyderabad to meet them. When he met them and the Tanisha,
something invoked the goodness of the Ministers who recom-
mended to the King to appoint Gopanna as the Tahasildar of
Bhadrachalam Taluk which office was then vacant. This recom-
mendation was approved by the King. Before he took charge of
the office of the Tahasildar, Gopanna went to the temple of Sri
Ramachandra, after taking bath in Godavari, and there worshipped
him to his heart's content for having accomplished his wish.
After assuming the charge of the office, he invited all the raiyats
of the place and appealed to them to bestow their minds on the
renovation of the temple which was then in desolation. True to
Ms religious fervour and intense devotion, Gopanna began to feed
Brahmins, conducted lavish worship in the temple and renovated
the temple to its zenith.

One day while he was thus amusing himself his young son lost
his life by an accident, and this grief became unbearable to him.
He immediately proceeded to the temple with the dead body and
there praised the Lord as one having restored many dead persons
to life, and prayed for reviving his own son to life. Sri Rama-

chandra heard his prayer and restored the dead son to life. The
boy woke up as from sleep. Gopanna began to dedicate his life
for the sake of the Lord. Just at that time the revenue yield of
the taluk filled the treasury with six lakhs of pagodas.

As he knew it clear that no man on earth carried with him
anything of the earth after his death and all wealth and material
happiness are only transcient, he decided to spend even the money
belonging to the King for the sake of the God. He thus spent
away the entire money deposited in the treasury, without the fear
of consequences, for the renovation of the Temple. After doing
all these he began to take delight in the worship of his Lord.
Even when his freinds advised him of the dangerous consequences
to which he was exposing himself, Gopanna only laughed at them,
and said that none on earth need be afraid of anything so long he
had implict trust in God.

Even the walls have ears goes the saying. The news of the
misappropriation of Government revenue reached the ears of the
King. His officers came to check, and audit the revenue accounts
of that year and the money. When a person falls on evil days, all
his acquaintance turn hostile. The subordinate servants began to
carry tales to the officers in authority. The King became extremely
angry at the report, and ordered that Gopanna should be arrested
and brought before him at once.

With the sepoys Gopanna proceeded to Golconda. Without
fear of the impending fate Gopanna proclaimed about the invinci-
bility of Fate and how there is no armour against Fate. When the
King ordered for his imprisonment and torture in prison, Gopanna
begged not the King but appealed to God for His grace, for he
had believed in his all-merciful quality. Twelve days he had thus
passed in tears and torture of the prison life and asked the Lord
where he had gone away and whether he did not hear his wails for
protection.

He was offered only a mixture of rice and salt in a limited
quantity while in prison. To this diet Gopanna was not used to,
and he therefore looked to God. By God's Grace that poor jail
diet became transformed into a rich food and thus Gopanna
thanked God. As there was no indication of the recovery of the
lost wealth and the King became exasperated and orderd for
whipping the victim. When this poor soul began to appeal to the
.Lord for his protection, the whippings had no effect on his body.

16 T. T. D. MONTHLY BULLETIN

After this, the king ordered that as Gopanna had not rendered
payment of the money, he should be made to walk on the pointed
nails, thorns and swords. To this ordeal which was unbearable,
Gopanna looked to God only. By the grace of the Lord he did
not feel the pain on account of forced walking on the nails, thorns
and sharp swords. When the servants of the King saw all such
physical torture had no effect on Gopanna, they conveyed the
news to the King. Every kind of torture had not had the desired
effect. The King heard this wonderful news and in a frenzy
ordered a huge iron weight should be tied to him and made to
walk and later ordered that he should be made to walk on burning-
sands. Gopanna overcame all these tortures by surrendering
himself to God. The servants were struck with wonder at the
saintliness of Gopanna and began to question how he came to
own such miraculous powers. To them he replied that it is all
due to Trust in the all merciful God.

From that time Gopanna began to pray Sri Ramachandra for
his release from the prison and salvation. He appealed to Him to
speak to Him. When he did not hear his voice, he began to mock
at him saying how he could be so negligent to him after having
been benefited by his service, both in wealth and mind. All his
implorings were in vain. He thought that he had sacrificed every-
thing to Lord for nothing. He therefore next prayed Sita to
invoke Sri Ramachandra to render help to him. In disgust in not
getting his wish fulfilled, and to avoid suffering in prison he decided
end. his life by drinking poison.

At the penitent cries of the devotee, Sita appealed Sri Rama-
chandra to go to the rescue as it was imminent. Sri Ramachandra
and his brother Lakshmana decided that they should together go
as servants and give back the money due to the King and gain the
release of Gopanna. They proceeded in the guise of servants to
the King when he was sleeping in the night, woke him up and
asked him to receive the amount due to him from Gopanna and
grant receipt. The King was noivplussed and began to question
the two disguised servants about their life, their occupation, and
all about them for they looked not like ordinary men on earth.
The servants only replied that they were the servants of Gopanna
employed him for years, that they had come with the money to
repay the dues under orders from their master and to obtain his
release. The King received the large sum gave the official receipt.

BHADEACHALA HAMAD AS 1?

The two brothers of divine origin thus got ths royal receipt and
went to the prison. They there saw their devotee praying, with
long nails grown on fingers, hairs in meshes, for having been
confined for a period of twelve years, and took pity.

Gopanna woke up and finding that no divine aid had come to
him and that the Lord had become meciless. Realising that after
all a person born on earth has to die whether there be the good
grace of God or not, he began to praise his manas, and brought
it under control for his final ending. Just at that time appeared
Sri Ramachandra in the guise of Tanisha himself handed him the
receipt and disappeared.

The King in utter confusion got up and realising that it is 'not
proper to retain Gopanna any longer instantly reached Bhadra-
chalara and realising that Gopanna was the greatest soul on earih,
fell at his feet and begged for mercy. He proclaimed that
Gopanna is Ramadas. From then Gopanna became known as
Ramadas. The King returned all the amount paid by the divine
brothers and innumerable presents for the sake of the Lord of the
Hill, with these Ramadas proceeded to Bhadrachalani temple and
surrendered them at His Feet.

After a time Ramadas prayed Lord for his darshan for which
he had been eagerly seeking all those years, and for his final
release from birth and death.. Sri Ramachandra heard his prayers
and knowing that no more he should take birth on earth, sent his
Pushpaka Vimana for his coming to heavens. The Vimana came
and when he was ascending it, he asked his wife to come with him
but the wife who was engrossed in family duties, never heeded to
those divine words from her husband. When she came out, the
Vimana had already spread out its wings and soared high in air.
She felt miserable and began to week. She went to the Temple
and offered prayers to God. The Lord appeared before her and
said that she should continue to worship at his feet till such time
her son grew of age and could do worship. Accordingly she lived
for a few years more, and atlast breathed her last and joined her
husband in heavens.

It is said that Sage Narada who was born four hundred years
ago in Karnataka as Purandara Dasa also came down to earth as
a saint to bless Bhadrachala Ramadas and again in the guise of a
Brahman to give Swararnava to Sri Thyagaraja.

18 T. T, D. MONTHLY BULLETIN

CAUTION

1. Please REMEMBER that Tirumalai Hill is a very sacred place and
Sree Venkateswara, a powerful force.

2. Please RESPECT ancient customs and established usages, when you
are on the Hills.

3. WEAR NO BOOTS OR SHOES — a sort of penance. The Hill area is
considered holy.

4. WEAR NO FLOWERS — all flowers are for God only.

5. AVOID SMOKING, or carrying any article for smoking.

6. AVOID SPITTING, chewing betel and tabacco.

7 AVOID TAKING MEAT, fish, eggs, flesh, or drinking- toddy or arrack
or any other intoxicant.

8. TAKE BATH and wear clean clothes before you enter the shrine.

9, AVOID RUSHING in for darsanam and take your cuance in the
Queue and allow chance for every one.

10. AVOID LOUD CONVERSATION or demonstration which would
derogate the solemnity of worship.

11. RESPECT AND PROMOTE the sentiments of pilgrims.

12. BEWARE OF BOGUS PANDAS or dalalis who are likely to mislead
you in the performance of your vows and disposal of offerings.

13. GIVE YOUR OFFERINGS in the Temple Office and demand receipts.

14. DEPOSIT AM, YOUR Hundi offerings in the Hundi or Koppera at
the Bangaru Vakili or Golden gate. Otherwise your vows will
not be fulfilled.

15. ASK FOR AND OBTAIN all information and particulars from the
Pilgrim Guides, Choultry Superintendents, and Temple Managers.
They are always at your service,

16. FORWARD COMPLAINT or suggestion to the Executive Officer, T. T.
Devasthanams for action and it would be promptly attended to.

tf.B,— -Contributions of articles not more than a foolscap page of
typewritten matter in English on Sree V enkateswara and
the experiences of the YATHRA will be gratefully accepted
by the EDITOR from the devotees and pilgrims to Tirumala.
The articles are not returnable. The Editor reserves the
right to include, alter, modify or reject them as time and
space will permit.

SYMPOSIUM OF HINDU WORSHIPS

" Vishnu Sahasranama "
K. Srinivasan, P. R.O., Southern Railway.

WHO may be said to be the one god in the world 1 Who
may be said to be the one object which is our sole refuge?
Who is he by worshipping whom or humning whose praises human
beings would get what is beneficial ? What religion, is that which,
according to thy judgment, is the foremost of all religions ? What
are those Mantras by reciting which a living creature becomes
freed from the bonds of birth and life ?

Devotion to the Lord Narayana is superior to worships for
the gratification of desires. Prayer is the contemplation of the
facts of life from the highest point of view. But prayer as a
means to effect a private end is meanness and theft. It supposes
dualism and not utility in nature and consciousness. But daily
prayers of a general nature should be recited without fail. As
soon as the man is one with God, he will not beg. He will then
see prayer in all action. "The prayer of the farmer kneeling in
his field to weed it, the prayer of the rover kneeling with the
stroke of his oar, are true prayers heard throughout nature, though
for cheap ends " Ralph Waldo Emerson. Prayer is its own
reward.

Vishnu is one great element or substance which has spread
itself out into multifarious forms. Covering the three worlds, He
the soul of all things, enjoys them all. His glory knows no dimi-
nution, and He it is that is the Enjoyer of the universe (as its
supreme Lord). This hymn in praise of the illustrious Vishnu,
composed by Vyasa, should be recited by that person who wishes
to acquire happiness and that which is the highest benefit {viz.
Emancipation).

In Vishnu Sahasranama, there are no tricks and miracles dealt

with. This only pertains to the praise of God and His \\orks and

His thousand names. Any reasonable human being will mention

•the various attributes of God. In Sahasranama, at one place

20 T. T. D. MONTHLY BULLETIN

' Putatman * is mentioned. He is the cleansed soul. Though He
is the lord and ruler of all existent objects, yet He is dissociated
from them.

All things have sprung from the union of Prakriti and Purusha
-Vasudeva is their lord. He is also called Sarva-the sole of existent
and non-existent things and that all existing and non-existing
things will be merged in him in'the universal dissolution. Sambhu
is a name of Siva which is applied to Vishnu also. .His birth has
not been determined by extraneous circumstances or other influ-
ences than his own wish, while the birth of all creatures have been
determined by forces extraneous to themselves.

Sahasranama does not insist on many rituals. It mentions
people of all castes and all people who worship the Lord get
material benefits and spiritual salvation. It begins with the God
of the world who may be said to be the one object which may be
the sole refuge and the object of the foremost of religions. By
. always worshipping with reverence that immutable Being and by
praising Him, who is without beginning or end or destruction, one
can succeed in transcending all sorrow.

On the advent of primitive Yuga, all creatures springing from
Him and on the. expiration of the Yuga, all things disappear in
Him. He is called "Aprameya" literally means immeasurable,
He has no such attribute as sound. In consequence He is not the
object of the direction perception by the senses nor can He be the
object of inference.

This Sahasranama confers benefits on those who recite it
though this is a general prayer and cannot be labelled under any
restrictive categories. One gets saturated with the name of the
Lord and His good works while reciting Sahasranama. It follows
scientifically that one who recites the names of the Lord is full of
qualities of the Lord on whom he is meditating. The Devotee
will realise the fruits of reciting Sahasranama (or the fruits of any
prayer), though there is no regular sankalpa for it. This way,
Sahasranama is the highest form of prayer.

In the first sloka of Vedantha Desika's " Sree Sthuthi Y
praise pf Mahalakshmi. It is said that Mahalakshmi confers
material and spritual benefits on her worshippers.

Here one is reminded of the doctrine of Prapathi i.e.,
absolute surrender purifies a man. But if a man resorts to some

SYMPOSIUM OF HltfDtT WORSHIP 21

of his old objectionable practices after the prapathi, he relapses
into sin. Indeed, by complete self surrunder, it is possible for one
to transform himself. The fact remains that there is nature or
prakriti and there is a chance of relapse into old sinful ways. In
the case of this Bhagavannama, it is itself a purifier and it springs
from within a man and it rests with .oneself to utter the .names of
God. Prapathi requires the Guru or the preceptor before whom
certain formalities have to be undergone and certain special
restrictions— fastings, negations and some rituals — have to be
observed. In the case of simple utterance of the thousand names
of God, such observances are not necessary and one can, at his
own convenience, recite these names.

Therefore know the chanting of the names and praises of
Lord Vishnu as a source of blessing to the world and the complete
atonement for the greatest sins the mind is not purified so well
through fasting and other means as through devotion easily
engendered in the heart of those who repeatedly hear the accounts
of the exploits of Hari.

Sahasranama also confers material and spiritual benefit on the
devotee. The mortal who takes refuges in Vasudeva and who
becomes devoted to Him becomes free from all sins and attains
all emancipation. That man who with devotion and faith recites
the Sahasranama succeeds in acquiring felicity of soul5 foregiveness
of disposition, prosperity, intelligence, memory and fame. Neither
wrath, nor jealousy, nor cupidity, nor evil understanding, ever
appears in those men of righteousness who are devoted to that
foremost of Beings. The firmament with the sun, moon and stars,
the welkin, the points of the compass, the Earth, and the Ocean,
are all held and supported by the prowess of the high-souled
Vasudeva. Conduct is said to be the foremost of all topics treated
of in scriptures. Righteousness has conduct for its basis. The
unfading Vasudeva is said to be the lord of Righteousness. The
Risbis, the Pitrus, the deities, the great elements, the metals,
indeed, the entire mobile and immobile universe, has sprung from
Narayana. ' Yoga, the Sankhya Philosophy, knowledge, all
mechanical arts, the Vedas, the diverse scriptures, and all learning,
have sprung from Janardana. Vishnu is the great element or
substance which has spread itself out into multifarious forms.
His glory knows no diminution. -

22 T. T. D. MO1TTHLY BULLETIN

Value of Uttering Hari's Name:
(With an Illustiation)

In Kanyakubja there lived a certain Brahman, Ajamila by
name, who had kept a maidservant and has cast to the winds all
pious conduct. Making a reproachful living by robbery, gambling,
cheating and theft and maintaining his family, the impious fellow
tortured living beings. As he maintained existence, fondling the
offspring of the kept woman, a considerable period, equivalent
to eighty-eight years of his life, rolled by. The old man had ten
sons ; he who. was the youngest of them, Narayana by name was
yet a child and was greatly loved by his parents. Having fastened
his heart on that sweetly lisping infant, the old man felt extremely
delighted while watching its sports. Feeding it while taking his
meals or chewing anything bound as he was by love of the child,
the silly man did not perceive death, which had arrived.

Thus continuing, the fool thought of his juvenile son, named
Narayana, when the hour of death arrived. Beholding three most
terrible male figures with wry faces and hair standing on end, that
had come to take him, noose in hand, Ajamila agitated in mind,
called by name his son, Narayana, who was busy with playthings
away at a distance in a loud tone. Hearing the loud utterance
of Sri Hari's name by the dying man, who was calling, though
unconsciously the name of their Master Bhagvan Narayana, His
attendants rushed to the spot all of a sudden. The messengers
of Lord Vishnu stopped by force the servants of Yam a, that were
tearing Ajamila, who had kept a maid-servant from inside his
hearth. Forbidden, the servants of Yama said to them " Who
are you that interfere with the authority of Yania ? Whose
representa lives . are you or whence have you come, and wherefore
do you forbid his being taken away ? Are you gods or demigods
or some foremost Siddhas ? With eyes resembling the petals of
a lotus and clad in yellow silk, you are all adorned with a diadem/
a pair of ear-rings and a shinning wreath of lotuses. Besides you
are all in the bloom of youth and all possessed of four lovely
arms and graced with a bow, quiver, sword, mace, conch, discus
and lotus. Driving away the darkness, of the quarters and over-
shadowing other lights by your splendour, what for do you hinder
us the servants of Yama " — they asked.

In reply to the aforesaid questions asked by those messengers
of Yama, the servants of Lord Vasudeva heartily laughed and

addressed the following words to them in a voice as the rumbling
of clouds.

"If you are really servants of Yarna, tell us the true character of
virtue and also the means of ascertaining it. How is punishment
meted out and who is intended to be its object. Are you the
doors subject to punishment or some of the human species ?"

Yama's Messengers said : " Because this follow who having
violated the scriptures, acted according to his own will and was
censured by worthy men, led a sinful life and lived for a long time
in an impure state, eating the food polluted by the touch of a
harlot, we shall accordingly take this sinner (who has done no
atonement), to Yama where he will be purified through punish-
ment".

Vishnu Dutas replies : " This man has actually done atone-
ment even for sins committed through millions of lives in that he
uttered, though in a helpless state, the name of Sri Hari, which is
a means to the attainment of emancipation The atonement for
the sins of this sinner must have been made by the mere fact that
he pronounced a mere semblance of the four-syllabled name of the
Lord, Narayana, while exclaiming " Narayana come " (calling his
son). The articulation of a name of Lord Vishnu — that is the only
thorough atonement for the sins of all classes of sinners".

Thus by the utterance of the name Narayana even a person
who led a sinful life was emancipated.

Srimad Bhagvata 6th Sarga—Dis. HI,

A sinneer is not purified to that extent through fasting and
other processes of expiation recommended by the Vedas as by

24 T. T. D. MO1TTHLY BULLETIN.

uttering the names of Hari which puts him in mind of the attributes
of the Lord which draw the man towards the Lord unlike the
other forms of expiation in wiping out the sins for the process of
expiation is not complete if one's mind runs back to evil ways even
after the said process has been gone through.

A REQUEST.

The pilgrims are requested to bo present at the time of
PARAKAMANI— assortment of offerings of coins etc., received
in the Hundi or Koppera— conducted in Sri Varu's Temple,
Tirumala, in the afternoons usually at the time of
DHABMA DABSANAM.

(Continued from cover Page 3

11 •„ T. T. KrisTrmamaehari, Madras. N. Kanuka 500

12 „ K. Sathyanarayaxia, Bkeemavaram. Kalyanotsavam 500

15 ,, A. V. Ramackandra Cketty & Sous

Salem. • <*o. 500

„ „ M. Venkata Subbaiak Chetty, Tii-tipati. do.' 500

16 „ Somafcowda Pillai, Alarnp-ur. .do. 500
„ „ B. MallaiaK, JaMratad. II Cl. BraK. 750
,. „ L. Vyasa Rao, Guntur. Kalya-notsayaiti 500

18 „ C. H. V. Tata Rao, Vijayawada-2; do. 500

„ ,. A. R. Doraswamy. Iyer, BaTi^alore., do. 500

20 ,, V. Srinivasa MttrtKy, Baiig,alore-4. do. 500

23 „ M. S. N: Ramaswamy, BanBalore-2. , do. 500
„ „ K. V. G. Reddy. ISIellore. S. Kalasabhisliekam 1,500
„ „ L.V. Pa ttabhiramaialt, Madras. ., Kailyandtsavam 500

24 ,, Sampan^i :Rarnaiali CKetty, Baiagalpre. do, 500
;„ „ Dr. R. Srinivasan, H.M.S., KulitKalai. do. 500

27- i, M. Ct. MutKiaK, Madras-7. S. KalasatMsliekam ,1,500

30 „ G; Madka van, Madras . Kalyanotsavam ' 500

SAINTLY STEERERS OF THE SHIP OF BRAHMADVAITA

OF THE UPANISHADS1
H. H. Sri Swami Sankaracharya of Kamakoti peetam

Sri Sankaracharya, at the beginning of the Brhadaranyaka
Bhashya pays homage to the Brahmavidyasampradaya Acharyas,
beginning with Brahma. He thus sets an example to all that,
before beginning -the study of Sastraic works, we should pay
respect to all the Acharyas who have beqeathed the Sastras to us.
Following the example set up by Sri Sankaracharya, it has been
the time-honoured practice that before beginning the study of
Sri Sankaracharya's Bhashyas, Santi Mantras should be recited.
These Santi Mantras are a collection of ten Mantras each ending
with Santi, (peace lo the whole universe) repeated thrice called
from the various Upanishads. After reciting the Santi Mantras,
it is customary to recite the Dakshinamurthi Ashtaka and do
prostration to Sri Dakshinamurti and also to the hierarchy of Gurus
right from Sri Narayana down to our own Acharya. In this
Guruparampara we find that from Narayana to Suka, the parampara
is from father to son. From Gaudapada, the disciple of Suka
begins the Sanyasa Parampara. Gaudapada's disciple was
Govinda Bhagavat Pada and Sri Sankaracharya was the disciple of
Sri Govinda Bhagavat Pada. Padmapada, Hastamalaka, Totaka
and Sureswaracharye were Sri Sankaracharya's disciples.

The paurnami (full-moon day) in the month of Ashada is called
Guru Paurnami. On that day, the Sanyasis of the Advaita school
perform a puja called Vyasa Puja. Though it is called Vyasa Puja,
it is, as a matter of fact, the worship of all the Brahma Vidya-
charyas. On the Paurnami of the month of Sravana the twice-
born perform what is called Upakarma, before resuming the study
oftheVedas. On that day, they offer worship to Rishis who
were the seers of the Vedas (^^M'^'R:) or to whom the Vedas
were revealed. The study of the Vedas, is thereafter taken up.
Similarly the Sanyasis perform the worship of the Brahma Vidya
Acharyas on the Vyasa Puja Day before commencing Brahma
Vichara, during the Chaturmasya. The Naradaparivrajakopanishad,
which codifies the conduct of the Sanyasis, lays down that the
Sanyasis must be moving from place to place, that they can stay
,in a. village for one day only and fhatthey can stay in a town

26 T. T. D. MONTHLY BULLETIN

(Nagara) for five days only. This is so because, if they continue
to stay in a place for more than five days, they are likely to
entangle themselves with the dealings with the people around
them.

mater

The exception however to this rule is that during the rainy
season, they must halt at one place for a period of 4 months,
This period is called Chaturmasya. If during the rainy season
they move from place to place, they may cause injury to the many
insects and worms that breed and move about on the ground
during that season. But, since the Sanyasis have taken the vow
of non-injury to all creatures ("•fl'M) they should refrain from
causing harm to any being. Further, while raoving from place to
place the Sanyasis cannot have any time for Brahma Vichara.
During these 4 months they can stay at one place in the company
of other Sanyasis, preferably their Gurus or elders, and engage
themselves in Brahma Vichara, clearing their doubts with their
help. During all the other seasons they should travel alone
unattended.

In this connection, attention is drawn to Sri Bhagavata (first
Skanda, fifth Adhyaya) where Sri Narada relates to Sri Vyasa how
n his previous birth he had been rendering services to Yogis who
were staying at a certain place during the rainy season, how they
had allowed him to partake of the remnants of their food which
cleansed him of all his sins and how when they were departing
from that place after four months ("rain and autumn seasons) they
had initiated him into divine knowledge. Hence before thus
engaging themselves in Brahmavichra the Sanyasis perform Vyasa
Puja as already indicated.

In the cousrse of this Puja of Brahma Vidyacharyas, worship
is offered to six sets of Acharyas, each set consisting of five Achar-
yas. These six sets are respectively (1) Krishna Panchaka comsistiwg
of Sri Krishna aaid his four vyuhas i.e. Vasudeva, Sankarshana,

SAINTLY STEERERS...... UP ANISHADS 27

Pradyumna, and Aniruddha, Sri Krishna being placed in the
centre and the others to the east, south, west and north of Krishna,
(2) Sanakadi Panchaka consisting of Sanaka, Sanandana, Sanath-
sujata, Sanatana, and Sanatkumara, Sanaka being placed in the
centre and the other four, as stated before, to the east, south, west
and north of Sanaka, (3) Yyasa panchaka consisting of Vyasa,
Sumanthu, Jaimini, Vaisampayana, and Paila, Vyasa, being placed
in the centre, and the other four in the four quarters as mentioned
already, (4) Sankaracharya Panchaka, consisting of Sri Sankara-
charya, Sri Padmapadacharya, Sri Hastamalakacharya, Sri Totaka-
charya and Sri Sureswaracharya, Sri Sankaracharya being placed
at the centre and the other four in the four directions, (5) Dravida-
charya Panchaka, consisting of Dravidacharya, Gaudapadaeharya,.'
Govindabhagavatpadacharya, Sankshepa Sarirakacharya, and
Vivaranacharya, Dravidacharya being placed in the centre, and the
other four in the four directions, and (6) Guru Panchaka, consist-
ing of Guru, Parama Guru, Parameshti Guru and Parapara Guru,
and other Brahma Vidyacharyas, the Guru being placed in the centre
and the other four in the four directions as above mentioned. Of
these six panchakas, it should be seen that in the Yyasa Panchaka,
Sankaracharya Panchaka, and Guru Panchaka, the Guru is
worshipped at the centre, whereas in the other Panchakas i.e.
Krishna Panchaka, Sanakadi Panchaka and Dravidacharya
Panchaka, it is the important one among them that is worshipped
at the centre. Dravidacharya is worshipped at the centre of the
Dravidacharya Panchaka because he is regarded as the most
important in that Pentad, probably belonging to a period anterior
to the others in the Panchaka. The order of seniority in this
Panchaka is Dravidacharya, Gaudapadacharya, Govindabhagavat
Padacharya, Sankshepa Sarirakacharya and Vivaranacharya. Of
these Dravidacharya Gaudapadacharya and Govindabhagavat
Padacharya belonged to a period earlier than that of Sri Sankara-
charya, and Sankshepa Sarirakacharya and Vivaranacharya to a
period posterior to Sri Sankaracharya. All these have written
tomes on Advaita Philosophy. Of the Acharyas who are known
to us as having been authors of Advaitic Sastric works prior to Sri
Sankaracharya in addition to the authors above mentioned namely,
Dravidacharya, Gaudapadacharya and Govinda Bhagavatpada-
charya, we have the names of two other authors, namely . Brahm-
anandi and Acharya Sundarapandya. The works on advaita
Philosophy by these Acharyas and their successors merely expound
Advaitic Ideas that are profusely found in the Vedas, The
Agamas, the Itihasas, the Puranas etc.
' '. " ' '4- . ' . '

: PROMINENT WRITERS OF AD Y AIT A VEDANTA; >•

Sri Brahma Nandi :

The earliest writer hitherto known from references in later

works is Brahma Nandi. No Work of his as such has come to us

now. But it is believed that he wrote a Vartika on Chandogya'

Upanisad on which Dravidacharya has written a commentary. In

his commentary on Mandukya Karika (II. 32) Sri Sankaracharya

.says ' fcw 5 fe^flEF^r^iiTfTiE^f^q'. This Sutra is said to be a

Sutra of Brahma Nandi and is quoted in many other works;

Sarvajnatma in his Samkshepa Sariraka 3rd Pariccheda, (verses 217

to 221) refers to two Advaita teachers. One is referred to Atreya

or Atri Vamsiya Yakyakara and the other as Bhashyakara. Madhu-

sudana Saraswathi in his commentary on Samkshepa Sariraka,

identifies the Vakyakara as Brahma Nandi and the Bhashyakara as

Dravidacharya. He says, " Chandogya Vakyakarena Brahma

Nandina " and "Brahma Nandi Virachitha Vakya Rupanam

Bhasya Kartha Dravidacharya.

Brahma Nandi's opinions are quoted in jnanottama's Ishta
Siddhi Vivarana, where commenting on Vimuktatlima's 'fl-jp^ £M
' he

Nrsimhasrami, another commentator of Samkshepa Sariraka,
says "S5Rfc?5fTftr .&?$t*>*vwiw*1ti\&rwft:3*m,". Ramatiriha, yet
another commentator of Samkshepa Sariraka, also says *' sfiswfr^-
^ritq['^?ai gfi^ft^ S^RH." J. Nrsimhasrami says "«i8^fi^t9sr^f^snci;"
and Ramatirtha ,says il ^^a^^^\^' Sf^-^:" InBhamathi,
Prakrtyadhikarana when commenting on Sri Acharya's Brahma
Sutra Bhashya on 1-4-27, Vachaspati Misra says ?^T

f ^ 13® fTW^I l«^?? SKW- ^p* 31

Efi'^xRq I Here, Amalananda, author of Kalpatharu,
a commentary on Bhamathi, says Cbwi

Brahma Nandi is said to be a supporter of Vivarta Vada (Vide
Kalpatharu).

PROMINENT WRITERS OF AD VAITA VEDANTA 29.

Sri Dravidacharya :

Sri Dravidacharya, who has been mentioned in the foregoing
section is also a forerunner of Sri Sankaracharya. Anandagiri,
in his tika on Sri Sankaracharya's Chhandogy Bhashya commenting
on s^W'^ft^JTRS'-ra says. " ^t y\w sitrffr af^3%3 fRmrituf-
sreq-Hwrferfrf " thereby indicating that previous to Acharya's Bhasya,
there was a commentary on Chhandogya by Dravidacharya. This
probably refers to his commentary on Brahma Nandi's Varthika
on Chandogya Upanishad mentioned in the previous section. The
complete work of Dravidacharya is not availble now. The story
of the king's son being brought up by the hunters which is referred
to by Sri Sankaracharaya in his Brhadaranyaka Bhashya is attributed
to Dravidacharya. Sri Sankaracharya has referred to rrany sayings
of Dravidacharya when explaining Madhu Vidya in. his Chhandogya
Bhashya. He is referred to in Sri Acharya's Brahma Sutra Bhashya
also though not by name when commenting on Jyothischarana-
dhikarana ••*'l- crriiJm • eroVqt^ i<?f .^SIST f

Vachaspathi Misra in his Bhamathi Samanvaya Adhikarana
says '' iTif^s1.^: - ^r-torig;! wwft ' ^'iptfiw^ici; W.^H^: ' f fe "

As has been already stated he is referred to in Samkshepa Sari-
raka and its commentaries. Dravidacharya is one of the Acharyas
worshipped by the Sanyasis of the Advaita School at the time of
Vyasa Puja. Balakrishnananda, otherwise known as Abhinava
Dravidacharya, the author of Sloka Varthika on Sri Sankara-
Charya's Sutra Bhashya says that the three verses quoted at the end
of the Samanvayadhikarana by Sri Sankaracharya are the verses
of Dravidacharya

: J

;3Q ".A"; .-:< TJ. T. D. MOHTHLY BCJLLETIN

Sri Gowdapadacharya :

Sri Gowdapadacharya, the Pararaaguru of Sri Sankaracharya
is so far as we know the earliest writer on Advaita whose works
are now available. In his commentary on Sri Sankaraeharya's
Bhashya on the Mandukya Karikas, Anandagiri says that Gowda-
padacharya spent his time at Badari meditating on Sri Narayana,
'Balakrishnananda Saraswathl says that Gowdapada belonged to a
place near Kurukshetra,

The statement that Gowdapada remained in Samadhi from
Dwaparayuga Corroborates the fact that he was the disciple of Sri
Suka as is stated in the Guruparampara. It is likely that he left
his place o;f birth and lived at some other distant place. Gowda-
pada's important work is his Karikas on the Mandukya, Upanisad,
generally called Mandukya Karikas. The work consists of four
Prakaranas, Agama Prakarana, Vaithathya Prakarana, Advaita
Prakarana, and Alatha San ti Prakarana. Other works ascribed to
him are Bhashyas on Uttaragita, Sankhyakarikas, Nrsimha Tapini
U,panisad and Durga Saptha Sathi and two independent works
namely Sri Vidya Ratna Sutras and Subhagodaya, on Sri Vidya.
He is regarded as the earliest systematic writer on Advaita,
Sri Bartruhari :

Bhartruhari is also regarded as an Advaitic writer prior to Sri
Sankaracharya, He has written a work called Vakya Padiya, dealing
with grammar. In this Vyakarana work he deals with Advaita
more lucidly than any Advaitic work worth the nameu. He says
that Brahman is the only truth and that the world of phenomina
is only a Vivarta mode of Brahman. The sloka ,

is believed to have come down from him.
Sri Acharya Sundara Pandya :

Acharya Sundara Pandya is the name of an ancient writer on
Advaita prior to Sri Sankaraeharya. None of his Advaita works

is available to-day. At the end of the Samanvayadhikarana of His
Bhahsya on the Brahma Sutras Sri Sankaracharya says ''&fo ^f:"
and quotes the following three verses which are attributed to Sri
Acharya Sundara Pandya,

Acharya Sundara Pandya says that when one realises the Supreme
Brahman, all scriptural Pramanas cease to exist. Padmapada
referring to. these three yerses^says ' am^ird^T^wh q^Jffi ^
^ifaft: ^iB^liim - Tn^iV^Fc^^ ffff ' Atmaswarupacharya, in his
Prabodha Parisodhini, a commentary on Padmapada's Panchapa-
•dika say's :^>^^ l-ST^P^r^i swiowatsiif - 5H%«ftr:^ -f

Madhava Mantri in his commentary Tatparya Dipika on Suta
.Samhita says *^'^1 I'^rw^iR^1^' and quotes the last of the
verses cited above. (Vide page 284 of Suta Samhita Mukthi
Kanda, Chapter 4 verse 12. Madras Sarada Mandira Edition).
In his commentary on the Bhamati of Vachaspati Misra, Amala-
nanda quotes the following verses of Acharya Sundara Pandya.

11 "

Under the Vedadyadhikaraaa ,<III. 3-25). Kumarila Bhaita ie
hjsTantra Vartika (Batabala Adhikarana) quotes the same verses
as Amalanada instaQces in his Kalpatam along with two other
verses.1 , - . -• •• • ••• • ' • . • ': ; •

32 ;•..•••,"•.'. T. T. D. MONTHLY BULLETIN

Bhatta Someswara, the author of Nyayasudha, an authori-
tative commentator on Tantra Vartika, .refers to these verses as
* !S'«tf >®hBTS^* (Vriddha here is understood as conveying a
reference to Acharya Sundarapandya).

Acharya Sundarapandya seems to have been one, of the
earliest writers on Mimamsa, (Purva1 and Uttara) of the Pre-
Kumarila period. Both Kumarila Bhatta and Sri Sankaracharya
seem to have derived much valuable material and help from his
work. The Adyar Library contains a work Niti Dwisashtika
attributed to Acharya Sundara Pandya.

Sri Govinda Bagavath Pada :

Sri Govinda Bagavath Pada is the Guru of Sri Sankaracharya.
In his Purvasrama he is said to have been known as Chandrasarma.
The preservation of Patanjali's Mahabhashya in its present form
is attributed to him. The History of Chandrasrama prior to his
entering into the Sanyasasrama is given in detail in Patanjali Vijaya
by Ramabhadra Dikshita. ;

Govinda Bhagavatpada was approached by Sri Sankaracharya
in the course of his quest after a proper Guru. Sri Govinda
Bhagavat Pada initiated Sri Sankaracharya into Sanyasa and
directed him to write Bhashyas on the Upanishads, Brahma Sutras,
and Bhagavadgita. It is said that he is the author of Yogataravali
and Advaitanubhuti which is also known as ' Avadhuta- .Gita.
These books are now generally attributed to Sri Sankaracharya
himself. In the first sloka of his Vivekachudamani Sri Sankara-
charya offers obedience to Sri Govinda Bhagavatpada, in the

PROMINENT WEITEES ~OF ADVAITA VEDANTA 3£

words" Govindam Paramanandam Mathgurum Pranatosmyabarri."
Govinda Bhagavatpada is also said to have written a commentary
on Atma Bodha (said to have been printed at. the Vidya Kalpataru
Press, Madras.)

Sri Sankaracharya :

Sri Sankaracharya was the foremost among the teachers of
Advaita. Without any exaggeration, nor even a fear of contra-
diction, he may be said to be the very founder of Advaitic
philosophy. Though Sri Gaudapada and others before him had
written about Advaita on a philosophic basis, it was Sri Sankara-
charya alone who dedicated his almost tireless energies to the
cause, rearing thus a lofty edifice on the unassailable foundations
of the Upanishadic texts encompassed with defence works of
invulnerable logic. In short, he has succeeded in demonstrating
that the Advaitic doctrine bears the closest fidelity to the message
propagated by the Upanishads. Umamaheswara,, the author ,of a
work called Tatva Chandrika, says that there were about 99 com-
mentaries on the Brahma Sutras at the time of Sri Sankaracharya
and that all of them were so eclipsed by Sri Sankaracharya's
Bhashya that none of the earlier commentaries is extent now.

Besides his Bhashyas on the major Upanishads, namely, Isa,
Kena, Katha, Prasna, Mundaka, Mandukya, Taittiriya, Aitareya,
Chhandogya, and the Brihadaranyaka, the Bliagavatgiia, and the
Brahma Sutras, he has written Bhashyas on Nrisimha Tapini Upa-
nishad, the Syetaswatara Upanishad, Hastamalakiyam, Sanatsuja-
tiyam, Vishnu Sahasranamatn and Lalita Trisati. Besides, he is
also the author of about thirty-five Prakarana Granthas among
which the important are (1) Vivekachudamani, (2) Upadesa Sahasri,
(3) Aparokshanubhuti, (4) Atmabodha, (5) Prabodha Sudhakaram,
(6) Satasloki, (7) Sopanapanchakam, (8) Advaitanubhuti, (2) Dasa-
sloki, (10) Praudanubhuti, and (11) Vakya Vrithi. He has also
written about 61 stotras among which the important are (I) Siva-
nanda Lahari, (2) Sivapadadi Kesantasthava, (3) Siva Kesadi
Padantasthava, (4) Dakshinamurthy Stotra, (5) Soundarya Laharj,
(6) Ananda Lahari, (7) Tripurasundari Manasa puja stotram,
(8) Annapurnashtakam, (9) Minakshi Pancharatnam, (10) Dwadasa-
Linga Stotram, (11) Satpadi, (12) Mohamudgaram, (13) Harimide,
(14) Lakshmi Narasimha Karavalamba Stotram and (15) Vishnu
padadi Kesantha Stotram. A work called Prapanchasara dealing

34 .-•'. -' T.T. D, MONTHLY 'BULLETtEr-

with Mantra Sastra is also attributed to him. He is also said to
have written a commentary on Sri Vyasa's Bhashya on Patanjali's
Yoga Sutras (published by the Government Oriental Manuscript
Library, Madras). He is again credited with the authoriship of an
astrological work called Sankaracharyam. The Government Ori-
ental Manuscript Library, Madras, has recently published a short
•work of Yoga in Tamil called •' Sankaraeharyar Ula". There are
various commentaries on Sri Sankaraeharya's Upadesa Sahasri,
Manisha pancliaka,, Atmabodha and Vak.ya Sudha,

His Prakaranas show us the easy way to comprehend the
tenets of the Advaita as being the highest Tatiwa and point to
us how we might attain the state of Advaitic bliss through the
meticulous observance of such precepts as he expounds and
inculcates therein.

Besides Sivarahasya and other Puranic works which say that Sri
Sankaracharya was an avatar of Siva, we have evidence that even in his
own tims he was regarded as an Avatar of Siva. Sri Toiakacharya, one of
his disciples, in his Totakashtaka refers to Sri Acharya as Pungava Ketana
(one who has the ball on his baanori and Biava Eva Bhavaa. '* You are
Bhava (Siva)." Sri Padmapidacharya, Sri Acharya's Disciple, praises his.
Guru as Abhinava Sankara (a nsw Sankara). He also siys "Sankarais
Sankara himself.*' (Sankarassankarassakshat) While Vyasa is regarded
as Brahrna without his four faces, Visnu with 2 hands and Siva without an
eye on his forehead, ( a^j^rflr 3t?ll %5f 1^7^ g'iTj | -flcpjsc^^r^v-gf^; ^
*. e all the Trimurthis in one form, Sri Actiarya alone is regarded as the
Avatar of Siva alone,

(To be continued)

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69. Al war's Arulichchfiyal^al 'on Thiruveogadamudaiyan

(TamiJ script) ' Q 4

70. Sri Venkatesvara Laghn Kritulu (Tel). \\\ i g

71. Sri Venkatesvara Sahasranamam with Ashtotharam (Skt) ..* o TO
'2. do. (Sanskrit and Tamil) '" j o
73« do. (in Telugu script) "" Q ,g
74- do. Stutiratnamah (Tel.) Vol. I. '"" j 2
'75- do- (Telugu) Vol. II. \" 20
76 Al war's Man^alasasana Pasuraros with Commentary (in Tamil) 3 0
77. Sriogara Sankirtanalu : Vol. Ill ... % Q
7B. do Ed. by late V. Prabhakara Sastri ... 2 0
79 Adhyatma Sankirtanalu : Vol. VI '" * n

,',«P. do. Vol. XI .,. so

81. Songs of Tallapaka Poets with musical notation by Sri

;*'., R. Ananthakrishna Sarma Vol. I ...an

f2. do. „ II ... 3 o

83. Kasyapa Samhita ^. 3 0

Ill

Rs. A.

84 Bbrigu SamhHa — 90

85- Isavasyopanishad — 20

80- Kenopanishad " • . • "-10

87- Kathopanishad «• 3 12

88- Prasnooanishad ••• 2 12

89. Minor Up.*nishad basbya (Sanskrit only) ... 6 0

90. A Glossary of Indian Philosophical terms (Sanskrit &
English) ---14

91. Psychology (Telugu) (Out of stock) -•- 2 0

92. Theory of Knowledge in the Philosophy of Sri Hamanuja--- S 0

93. Idea of God by Dr. K. C. Varadachari (English) •-• 3 0

94. Suvarnasaptati Sastra —(Sanskrit) ••• 3 0

95. Dharma Sastras and Daarma Sutras by Sri K. S. Rama-
swami Sastri

96. A Handbook of Hindu Religion (English)

97. Nityanusandhanam Telugu Script ( Fengalai)

98. do. „ (Vadagalai)

99. Tiruppavai (Tamil or Telugu)

100. Chittira Tiruppavai (Tamil)

do. (Binding) •••

101. Cbitramula Thiruppavai (in Telugu)

do. (Binding)

102. Stotraratnamulu — (in Telugu script)

103. Srirangam Vaikuntha Ekadasi

104. Tiruvaimozhi Ahapporul pasurams Part I T. (with Edn. com,)

105. Tirukkural (Kamattupal) Tamil (Out of stock)

106. do. (Pdrutpal) „ do.

107. Rupakaparisiiddhi (Sanskrit)

108. Bharatakosa- (Sanskrit)

109. Andhra Kuvatayanandamu (in Telugu).

110. Da>arupakam (in Tamil)

111. Stbhadra Kalyanamu ,,

112. Balacharitam (a Tamil Sanskrit Drama)

113. Ashtingayogasaramu (T^lug.u)

114. Manimekhala (Te ugu) by Pandit Sriramuiu Reddi

115. Chakshushiyara (Sanskrit)

316. Ethiraja Vijavam (a drama) (Sanskrit)

117. Mahabharatam : by K. S. Ramaswami Sastri (English) ...

118 Tirupati Devasthanam Epigraphrcal Report

119. Tirumalai Tirupati Devastha~am Inscriptions Vuls. I, II,

111, IV and V each

120. do. Vol. VI Parts I and II each

121. A Study of Hindu Iconography: By T. N. Sriaivasan (Eng-.)

122. Rasavivekam (^anskr(t) .,„•

123. Exerpts from Potana's Bhagavatham by A.V.S. Sarma,(Eng,)

124. Yappoli (A Tamil prosody)

125 Siddhantha Thraya Sangraha (Tamil)

iv ' T. T. D. MONTHLY BULLETIN

Tirupati Yatra Guide Books Rs. P.

1. Illustrated English Guide Book Tirupati. ... I Q

2. Ail-About Tirupati (A. pictorial guide book) ••• 38

3. Tirupati-Yatra (in Telugu) ---08

4. Tirupati (Guide books in. Eng., Tamil, Kanarese and

Hindi languages,) each, ... 0 4
Sri Venka£esva*'S Pic'wres

1. Sri Venkatesvara 20"X|4" ... 1 Q

2. Sri Venkatesvara & Padmavati 14"X^O" ... 10

3. Sri Venkatesvara or Do. 14"ViO" ... 010

4. Do. 12"X7^" ... "0 8

5. Do. Do. 7"X5" ... 0 11

6. Sri Venkatachala Mahathmyam ia pictures •-• 5 8

Books in Print

1. Rhavaprakasika by Sri Rangaramanujamuni (Sanskrit)

2. Kadambarikathasara ,,

3. Kenopnnishad ( Reprint) „

4. Andiya Katha by Pandit Sriramulu Reddi (Telugn)

5. Thiruvengadamudaiyati Pasurams with com. „

6. Vrikshayurvedam '.»»,.•

7. Ramanataka Vimarsanamu ,,

8. Suprabritham iu (Telugu with, com.) Reprint

9 Annamacharya Charitamu (Reprint) „

10. Thiruvaimozhi Ahapporul Pasuraras Part II (Tamil)

11. 108 Thirrntnang.il — (rolleclion from Bulletin) „

12. Thirukkural — -Kamatbup^l & Porutpal (Reprint6) „

13. Idea of God by Dr. K, C. Varadachari (Reprint) English

14. Dayasathakara with comtLentary (Telugu and Kannada)

15. Siddhantha Thraya Sangraha ( Telugu)

DISCOUNT AND CONCESSIONS.

The T, T. D. Ephigraphical reports and T T. D- Inscriptions Vols-
I to V and VI (1) and (2) total eight honks will he sold at a conces
sional price of Rs. 10/ per set for tha public.

The Annamacharya Sankirtanas and Tallapakam works, whenever
they are purchased in the set of six vols. 25% discount will be ahowtd.

For the Educational Institution < and Public Libraries also for the
registered bonafide book sellers, 25% sales commission will be allowed
on the above rates, in the case of the purchase made to the value of
Rs. 100/- of more or 100 items of each time These concessions will
apply only for items 1 to 121 enumerated alone and not to pictures,
guide books etc. For the pictures and guide books only 12J^% discount
only will be allowed on purchase of 100 copies and more in each case.

Copies can be had of;— 1 . THE EXECUTIVE OFFICER, T. T. Devastbanams,
Tirupati-(S. India) ; 2. T. T. D. Book Stall in New Choultry,
Tirupati; do. 3. do. in. Tirumala.

4. At Higginbothams Stalls ; & 5. T. T. D. Information Centres.

Members of the Board of Trustees, who attended the meeting

held at the T. T. Devasthanams Information Centre at

Himayathnagar Road, Hyderabad on 23-3-1957,

L. to R. Sri R. Venkatararrtatt| B.E., (Engineer) ; Sri P. Suryanarayana ;
Sri Bojja Appalaswamy, M.L.A., ; Sri G. Venkata Reddy, B,A., B.L., ; Sri
A. Venkataramiah, M.L A., ; Sri A.C. Subba Reddi, M.L.A., (Chairman) ;
Sri C. Anna Rao, (Executive' Officer ; ) Sri B. G. M. A. Narasinga Rao,
M.L. A.,; Sri R. Ananta Rao, ; Sri Krishnaram Bhupal, ; Sri R. Natha-
muni Reddi M.L. A.,; & bri Y. Subba Rao, B A., B.L., Retired Dist. Judge ;

List of Grihasthas who performed special Arjitham sevas
during March, 1957 in Sri Venkateswara Temple, Tirumala.

Amount
Rs.

Date

Name and Address.

Sevas.

1 Sri Badri Prapannachari, Reva. I Cl. Brari. 1,500

6 ,, Mutriaiah, Mysore. Kalyanotsavam 500

7 ,, P. Ramakrisrina Rao, Madras. do. 500
9 ,, S. Venkatrama Iyer, Madras. do. 500
,, ,, R. Lakshminarayana Raja, Mysore. do. 500
,, ,, V. Thya^araja Iyer, Madras. do. 500

(Continued at page 24 English)

€5,

T. T. DEVASTHANAMS, TIRDPATI

1 1 4°_57 f Tirupati Sri Govindaraja Swami Buggotsavam.

14— 4__57 Chittra Pouvnami.

25 — 4 — 57 Bhashyakarlavari Utsavam begins.

4 5 — 57 ,, Sathumura.

13- 5—57 Chandragrahanam.

14 — 5 — 57 Tirupati Gargajathara.

3—6—57 Tirupati Sri Goviniiarajaswami Brahmotsavam

Dvajarohanam.

7 — 6 — 57 ,, Garudotsavam.

10—6—57 „ Rathotsavam.

VASANTHA UTSAVAM AT TIRUMALA.

, The Annual Vasantha Utsavam for Sri Balaji Venkatesvara-
swami Varu at Tirumala will take place from 13th to 15th April
1957. There will be Silver Car procession for Sri Varu on the 2nd
day of the festival (14 — 4 — 1957). Devotees are requested to
worship the Lord on the occasion and invoke His blessings.

TIRUMALA-TIRUPATi DEVASTHANAMS
INFORMATION SERVICES

at 19 Royapettah High Road, MADRAS— 14

at Sri Srinivasa Balaji Bhavan, Himayatnagar Road,

' • HYDERABAD (DECCAN-)

at 14 Jaya Road, Banibalapitiya, COLOMBO — 4. (CEYLON

at Sri Venkataramana Temple, MANGALORE — (S. CANAR A)

'at Venkatesh Mandir, No. 80-84, Fanaswadi BOMBAY — 2

at Sri Venkateswara Temple, Brahmin Street, VIJAYAWADA-i

at Silver Jubili Park Road, BANGALORE-2.

Serve the pilgrims and the public — ^guirle the
devotees in regard to the performance of vows to
Sri Venkateswara. Arrange transport and accom-
modation facilities at Tirupati and Tirumala. Sell
Devasthanam Publications, religious and guide-
books and Sri Venkateswara pictures at cost price.

FURTHER INFORMATION CENTRES
AT MADURA, DELHI, CALCUTTA and other places.

Printed at T. T. o. Press, Tirupati and published by Sri C. Anna Rao. B.A.
Executive Officer, Tirutnala-Tirupati Devasthanams, Tirupat.i— 9-4-57-

VIII

MAY 1957

TIRUPATI

SRI GOVINDARAJASWAMI VARU WITH UBHAYANACHIMARLU.

BRAHMOTSAVA Dwajarohanam on 3 — 6 — 57 Garuda : 7 — 6—57

and Rathotsava : 10—6 — 57.

PARTICULARS ABOUT TIKUMALA.

GENERAL : — Height 2820 Feel above sea level.
Temperature : — Maximum 94° Minimum 6OC
Rainfall 40" - Population : 4000.

INCOME FROM TEMPLES FOR MARCH 1957

Rs. A. P.

Sri Venkateswaraswami Temple, Tirumala - 1,89,364 7 3

Sri Padmavathiamma Temple, Tiruchanur •-• 1,780 15 2

Sri Govindarajaswami Temple, Tirupati ••• 3,131 0 1

Sri Xothandaraniaswami Temple. Tirupaiti ••- 319 12 0

Sri Kapileswaraswami Temple, Tirupati ••• 267 13 6

Total 1,94,864 0 0

PILGRIM PARTICULARS

APRIL, 1957

Number of pilgrims, accom- [ at Tirupati ••• ^8,376

modated in the choultries ]
in the month : ( at Tirumala •-- 26,562

Number of pilgrims, who availed f Adults ••• 61,266

T.T.D. TRANSPORT FACILITIES |
to Tirumala in the month : ( Children - 9,142

3. 3, ^» Bulletn

Vol. VIII MAY 1957 No. 5

NEWS FOR THE MONTH OF APRIL, 1957

Padma Sri Dr. Modi's '

Eye Relief Camp at Tirapati

conducted by Tlrumala-Tinipati Devasthanaras.

Padma Sri Dr. M. C. Modi's Free Eye Relief Camp was
inaugurated in the New Choultry at Tirupati by Sri M. Anantha-
sayanam lyengar, Speaker of the Lok Sabha on the evening of
the 9th April 1957 amidst thousands of people, who have
gathered for eye examination.

Inaugurating the camp bri Ananthasayanam lyengar stated
that the public owed a debt of gratitude to the savants of
the day, who dedicated themselves to the service of the
humanity. Services and sacrifices of Padma Sri Modi was great.
This selfless service to humanity was duly recognised by the
Government of India also. His ardent love to serve the
humanity more and more, does not know difference between the
poor and the rich. It is very commendable that the Devastha-
nam has undertaken to run the eye camp at Tirupati and it is
one of very many good things that are done by them. The
Speaker finally requested the State Government to engage vans
and conveyances to ply into the interior parts of the District
to get the people to the places of camps for treatment and
operation, as is done in the state of Mysore.

Padma Sri Dr. Modi speaking on the occasion stated that
his eye relief camp at Tirupati, the sacred & spiritual place, was
for a second time, though he had eleven camps in the Andhra
State till then. In Andhra blindness was in enormous scale
requiring attention. His camp follower and those who are con-
cerned in the ' Sarvodaya Nethra yagna ' should understand five
principles in his camps. The principles are : that the place where
the patients are assembled for treatment, is a temple ; Patients
are gods ; doctors, nurses and volunteers are devotees ; the service
rendered to the patients is the puja done to the deities ; other

Sri M, Ananthasayanam Tyangar, Speaker, Lok sabha
inaugurating the eye camp.

Padma Sri Dr. Modi addressing the gathering.

T..T. D. MOOTHLY BULLETIN

A section of the crowd waiting at the New Choultry for examination

accessories, medicines etc., are the puja samans like the flowers
etc. He was one of the volunteers and his prayer to God is
only to give him strength and willingness to serve to the relief of
the blind and also the co-operation of the people for conduct of
his anual festival at this spiritual place of Sri Venkataramana.
He thanked the Devasthanam for giving him this opportunity
to serve for a second time.

Dr. MODI'S SERVICES PRAISED.

The camp was conducted till 24th April 1957 i.e., fora
fortnight. During this period he operated 720 persons and
issued free medicines to 2421 persons and gave free consultations
to 10937 persons. All the patients received free diet at the
camp.

The queue formed for examination by Dr. Modi.

Patients waiting in the New Choultry for their turns in the queue.

Dr. Modi Operating a patient.

Dr. M. C. Modi, Eye Surgeon was entertained at a
'Dinner 'by the T. T. D. Eye Relief Committee on the night
of 24th April 1957 in the T. T. Devasthanams Choultry on the
successful completion of his camp at Tirupati. There was a
public meeting after the dinner, when Sri M. Ananthasayanam
Ayyangar, Speaker of the Lok Sabha presided. Mr. Nathamuni
Reddy, M. L. A. and member of the Board of Trustees of th.e
T. T. Devasthanams thanked the Doctor for the services rendered
and requested him to run one camp a Tirupati every year
during December month. Sri C. Anna Rao, Executive Officer,
T. T. D. Sri C. Ramaswamy Reddy, Peishkar, Dr. N. V. Rama-
krishnan, K. Dharma Rao, G. Sivayya, T. Srinivasan and several
volunteers who worked in this camp addressed the gathering on
the simplicity, quickness and accuracy of the doctor while
conducting the operations and prayed to the Lord Venkateswara
to give him long life, to serve the humanity. It was urged that
the Government of India should avail of his services to train
more medical men to drive away the blindness in the country.

Volunteers carriedi|the^patientsTfrom'the operation theatre
to the wards in temporary stretchers.

r. Modi operating a patient. Patient in the choultry wards after operation

Sri M. Anantasayanam Ayyangar spoke appreciating his
services and suggested a camp to be opened, at New Delhi and ^
advised that all those who wanted to have training could come
to his camps and learn. Dr. Modi also replied suitably, and lastly
he distributed certificates to the volunteers worked in this camp.

By "Padma Shri" Dr. M C, Modi. Eye-Surgeon,

in the Free Eye Operation Cam.' Tirupati,

from 9th to 24th of April, 1957.

Varieties of operations Males Females Total

1. Cataract extraction (Intracapsular). 277 239 516

2. Squint correction ... 62 8

3. Optical iridectomy ... 41 10 5.1

4. Glaucoma ... 4 — 4

5. Pterygium Transplantation ... 64 26 90

6. Extirpation of lacrimal sac. ... 5 8 13

7. Cyst removal ... 2 — ;2

8. Encleation ... 1 1 2

9. Probing ... — 4 4

10. Needling ... 24 6 30

11. Trichiasis ... — 1 1

Total 424 297 721

Total Consultations :— 10,937

Medicines issued (free) :— 2,421

Result :— VERY SUCCESSFUL.

Operated patients belonging to different districts.

Districts Number Districts

1. Chittoor 553 6. Kurnool

2. Cuddapah 97 7. Chitraldurg

3. Nellore 21 8. Salem

4. Anantapur 17 9. North Arcot

5. Chingleput 14 10. Madras

Total 721
All the patients received free diet at the eye camp.

The Government of
Andhra Pradesh aappointed
in G.O. Ms. No. 424 S. W. &
L. dated 24-4-57 Sri Paidi
Lakshmayya, B. A,. B. L., as
Commissioner, Hindu Religi-
ous and Charitable Endow-
ments for a contract period
of three years with effect
from the forenoon of 28th
April 1957 in the place of Sri
R. Venkata Reddi, B.A., B.L.,
on expiry of the term of his
office.

Sri Paidi Lakshmayya
garu assumed charge of the
office on 1st May 57.

Religious lectures held dnriugthe month of April 1957
T. T. Devasthanams Information Service Office,

at Sri Srinivasa Balaji Bhavan,
Himayatnagar Road, Hyderabad-Deccan.

Subjects
BHAJANA & SANKEERTAN.

Date
6-4-57

13-4-57
20-4-57

Discourses given by

Smt. Krishnapriyaji of
Banares.

Sri R. Swaminathan and
party.

Sri V. Sambasiva Sarma

Music CONCERT.

HARIKATHA ON LAVAKUSA-
VADA. (a Hindi Telugu
Anuvadh.)

BHAGAVATHAMU
charyulu (Krishnavathara Ghattamu).

at 19, Royapettah, Madras-14.

Vidwan Sri P.R. Nagaraja DROUPATHY PARINAYAM
Rao,

SUPRABHATHAM

by Bagavathars of Ranga PRAYER MEETING.
Dasa Goshtigal

Swami Venkateswarananda ALWAR AMUDU.

K. Lakshmikantha Sarma AJAMILA UPAKHYANAM.

V. T. Rangaswamy lyengar VENKATACHALA

MAHATMYAM

27-4-57 Sri Vedala Tiruvengala

6-4-57
7-4-57

13-^4-57
20-4-57
27-4-57

T. T. D. MOOTHLY BULLETIN 11

The meeting of the Board of Trustees of the Tlrumala-Tirupati

Devasthanams, was held at Tirumala Hills on Monday the
29th April 1957 Sri A. C. Subba Reddy, M.L.A., Chairman,
presiding. Seven members of the Board of Trustees attended
the meeting. Sri C. Anna Rao, Executive Officer, T. T. Deva-
sthanams was present.

The Board sanctioned the running of the yearly Summer
School at Tiromala from 6-5-1957 by selecting students of 50
candidates from the teaching profession who would be paid
Rs. 50 as stipend. Lectures on Hindu Religion and temples
and temple architecture will be delivered by learned scholars
during the Summer school. The students are to sit for a written
examination at the end of the course on the subjects dealt
with after which certificate will be awarded to the students
for attending training centre.

The Board recorded G. O. Ms. No. 499/Health dated
21-3-1957 approving the proposals of the Board to extend and
sanctiion the medical conncessions to the employees of the
T. T. Devasthanams and their families as in the case of the
Non-Gazetted officers and employees of Local Bodies.

The Board resolved to lease an extent of 600 sq. feet of
vacant land lying in between the Sri Anjaneyaswatni temple
opposite to Sri Rama's Shrine and the Pushpathota Choultry to
the Tirupati Municipality for a period of 3 years for construc-
ting a Cart Stand.

The Board accepted the offer of Messrs. Sri P. Suryanara-
yana and Sons to subsidize the publication Sri Venkateswara
Suprabatham in telugu for 5000 copies and agreed to sell the
publication at a'"'nominal cost of 0-1-0 per copy to the public
and devotees, the deficit or balance of the cost of production
being borue by the firm and T. T. D. in equal halves.

The Board nominated Sri Nathella Sampath Chetty,
as a member on the Local Advisory Committee, T. T. D.
Information Centre, Madras in the place of Sri S.'B. P.
Pattabhi Rama Rao, who has joined the Cabinet at Hyderabad.

The Board recorded a communication addressed by the
Secretary Government and Labour to the Revenue Secretary
to the Government of Madras requesting Government of
Andhra Pradesh addressed the Government of Madras for

12 T. T. D MONTHLY BULLETIN

assignment of a land in Madras City free of cost measuring 3000
sq. yards for construction of a building by T. T. Devasthanams
at a cost of one Lakh of rupees for locating the Information
Centre which is now in a rental building. The centre is
housed in a rented building at present and the centre is to serve
the devotees of Sri Venkateswara in that area.

The Board recorded the Communication No. W- 11 1-64
(3)/55 dated 25-3-1957 received from Under-Secretary to
Government of India, Ministry of Transport Road Wings, Delhi
sanctioning an estimate for Rs. 1,10,990 for constructing a
motorable road from Tirumala to Papanasanam Water Falls
(construction of bridges and Causeways) and also an half grant
of Rs. 55,495 from Central Road Fund the other half to be met
from Devasthanam.

The Board sanctioned the estimates for the following works:-

1. Construction of ten class rooms for Middle

School in Tirumala. ... Rs. 94,600

2. Repairs to pathways and Mantapams and

etc., Alipiri Tirumala route. .... 9,200

3. Conversion of existing G. C. I. sheet sheds

into Mantapams on Alipiri Tirumala route. 5,200

The Board resolved to sell the house belonging to the T. T.
Devasthanams at Chittoor to the Chittoor Co-operative
Marketting Society.

The Board accepted with thanks the following further
donations under own your Building (Choultry) scheme of Tirumala
Tirupati Devasthanams for construction of rest houses at
Tirumala.

No. Nan* of Donors. I-WMl.. Donation

Rs.

1. Sri Kamichetti Appanna Chetty, Canteen Tenements

Banker, Proddutur. 17, 18, 19 & 20.

2. Sri P. Venkatarama Raju, 'Shangrila' Cottage Mangala- 6,000

14, Second Conscent Park Road, vari Bhavi.
Gandhi nagar, Madras-20.

3. Sri Gannavarapu Veeraiah Chetty, ' C ' Type in 9,000

Merchant, Dhone, Kurnool. Sankumitta.

4. SriT. V. Suresh, Iron and Hardware 'D' Type in 4,750

Merchant & Contractor, 57, Mahatma "Sankumitta.
Gandhi Road, Secunderabad.

5. Sri C. R. Rao & C. Krishnaiah, Gudur. Cottage near 6,000

Mangala Bhavi.

6. Sri A. Jagannadham, Iron Merchant, Pathapushkarani 4,000

Warrangal- Tenen ents 22 & 23.

7. Sri M.S. Ramaswami, Brass Merchant, Canteen Tenements 2,000

Beli Srinivasachari St., Bangalore. No. 5.

:T, TJD. MONTHLY BULLETIN 13

Visit of Commissioner of Endowments to Tiramala.

Sri Paidi Lakshmayya garu, before assuming charge of the
office of the Commissioner, H. R. & C. E., visited Tirumala to
worship Sri Venkateswara and informally attended the meeting
of the Board of Trustees of Tirumala-Tirupati Devasthanams.
At the close of the meeting, he addressed the members of the
Board and stated that he felt very happy that every subject on
the agenda received its due attention and scrutiny at the
hands of the members. The homogenous way in which every'
subject and detail was handled by the members and particularly
the Chairman deserved appreciation. The meeting of the Board
and the discussions that had taken place reminded him of the
days when he had to deal with similar problems as the President
of the District Board of Ananthapur District from 1942 to 1947
and he had learnt many things, now, which could help him in
the discharge of the duties of his new office. The Board which
is working in a teem spirit under the able and sagacious
Chairmanship of Sri A. C. Subba Reddi (who has been
connected with similar institutions from a very long time) will
be able to render many a good service for the temple, the
pilgrim and the public, he concluded,

Sri A. C. Subba Reddi, Chairman, replying on behalf of
the Board of Trustees thanked and welcomed the appointment
of Sri Paidi Lakshmayya as Commissioner of Endowments of
the state. He impressed on the Commissioner that without
his help and co-operation, the Board, would not he able to
achieve much. He therefore appealed to him to look into
all matters and to give speedy disposals of the requests, which
may be made to him in the course of the administration. He
hoped that the department of the Religious and Charitable
Endowments could benefit to a large extent with the services
of Sri Lakshmiah garu.

* # ' # * * *

The Vasantha Utsayam Festival of Sri Venkateswaraswami
Varu was conducted at Tirumala for 3 days from 13-4-57 in
the beautifully decorated pandal in the Vasantha Mandapam in
the West Mada Street, On the second day of the festival Sri
Malayappaswamivaru was taken in processibn in the Silver Car
along the four Mada Streets. Thousands of pilgrims worshipped
Sri Varu during these days and received His blessings.

U T. T. D. MONTHLY BULLETIN

(Continued from Page 18)

commendable vow. May prosperity wait on you. I bestow
on you O blessed one, that effulgent lasting abode which has
not been attained to by others and to which the. entire stellar
sphere — consisting of planets, lunar mansions and stars stands
fastened. It survives even those who live for a whole day of
Brahma and the stars presided over by Dharma, Agni, Kasyapa
and the seven Rishis, the Venus and other stars too revolve
round it, ever keeping it to their right. When your father
retires to the forest after handing over the earth, you will rule
over the globe for a period of thirty-six thousand years, firmly
established in righteousness and with your senses unimpaired.
Again, when your half-brother, Uttarna loses his life in <a
hunting expedition, his mother will enter a forest fire while
searching for him in the forest, he being the only subject of her
thought.

" Therefore, worshipping Me through a number of sacri-
fices, and having enj oyed true blessings in this life, you will
ultimately fix your thoughts on Me. Thereby you will ascend
to iny above which is above all other spheres and is situated
even higher than the seven Rishis (the Ursa Major) attaining to
which one does not return. Beyond the region . where sunlight
moonlight or starslight shines, where fire does not burn, the
Lord said Dhruva would exist."

Thus glorified and having promised to him His own realm,
the Lord, who bears the emblem of Garuda on His banner, rose
to His own abode, while the child stood gazing.

The points to be noted here are that Dhuruva the true
devotee of god had the wisdom to resort to the lotus- feet of
Vasudeva. He propounded the philosophy of attaining material
and spiritual prosperity by reciting the Mantra containing
12 letters. But Dhruva had a purpose to serve. He wanted
to win a Kingdom and material success by his prayer. In this
respect Prahlada excels him. Prahlada was trampled by
.elephants and subjected to suffering. Praises of Lord Narayana
were continously on his lips. He had no ambition to achieve
by praying to Lord Narayana. He only wanted to demonstrate
to his father Hiranya Kasipu the glory of Lord Narayana.

SYMPOSIUM OF HINDU WORSHIPS

'* Dhrava's Devotion and worship of the Lord "

K. Srinivasan, P.R.O., Southern Railway.

(O1 UNITI and Suruchi were the two wives of KingUttanapada.
CI? Of these, Suruchi was the more beloved of her lord, but
not so the other one, whose son was Dlimva, On a certain
day, while fondling Suruchi's son Prince Uttama, whom he had
seated on his lap, the king did not welcome Dhuruva, who too
sought to climb to his lap. Her co-wife's son, thus striving,
Suruchi was exceedingly proud, and spoke spitefully " O ! child,
you are not fit to ascend the royal throne, in as much as, though
sprung from the king's loins, you were not conceived by me.
Propitiating the Supreme Person through austere penance, seek
rebirth as my son by His grace if you covet the King's throne".

Dejected by the remarks of his step-mother, Dhruva left
his father, who kept gazing mutely, and went away crying
loudly into the presence of his own mother.

She told him to take refuge in Him alone, who is so fond
of His devotees and access to whose lotus feet is sought after by
men keen to get liberated ; and, imprinting His image on his
mind, purified by devotion to his duty and exclusively attached
to Him, and adore the Supreme Person. None other than the-
Lord with Lotus-like eyes, can wipe out the sorrow.

Hearing the words thus addressed by his mother which
\\ere conducive to the object sought after by him, Dhruva
fully controlled his mind by force of his reason and went away
from his father's capital. When Narada heard of this and
learnt what the child intended to do, he touched the latter's
head with his purifying hand and said " Oh the spirit of the
Kshatriyas, who cannot brook insult ! Though a child, he has
taken to heart the stinging words of his stepmother*". Narada
said " Sages fail to discover His path even though they seek for
it with the help of abstract meditation coupled with rigorous
self-discipline carried on in a detached way through numberless
births. Therefore, let this futile pertinacity of yours cease ;
you may strive when the time for practices leading to final
beatitude comes. A man should be pleased at the sight of one

16 T. T. D. MONTHLY BULLETIN

who is superior in qualities, should have lender feelings towards
one who is inferior in accomplishments and seek friendship
with one who is on a par with him ! by doing so a man is
never overwhelmed with afflictions.

^ Wffit

ten TO

"The mind of a man who thus contemplates on the Lord's
most blessed form is soon immersed in supreme bliss and never
gives up meditation ".

Also, hear from me, O ! prince, the most secret formula
which should be muttered along with the meditation and ; by
repeating which for seven days and nights a man is able to
behold the Siddhas moving in the air. The Mantra is
3^ cjqf Wffi^ mijfi&m. While repeating this sacred formula, a
wise man should perform the Lord's worship with the help of
material substances, using various articles with due regard to
the differences of place and time. He should worship the
Lord with undefiled water, flowers, wild roots and fruits etc.,
sprouts of approved plants, barks of trees and with the Tulasi
so beloved of the Lord. Having secured an image of stone or
any other substance, he should worship the Lord through the
same or through the medium of earth, water and so on, and
with his mind and speech duly controlled, he should subsist on
a limited quantity of wild fruits etc., and remain calm and
collected and absorbed in contemplation. He should also
mentally survey the soul-stirring deeds the glorious Lord will
perform in the course of the manifestations, he assumes
according to His pleasure by His own incomprehensible Maya.
One should offer to the Lord, who stands revealed in the form
of a Mantra, all the articles of worship prescribed for Him by
the ancients, while repeating this very Mantra, consisting of
12 letters.

Thus instructed by the Sage, the prince went round the
sage and bowing low to him, proceeded to the holy Madhu-
vana, adorned with the footprints of Sri HarL

At Madhuvana Dhruva bathed in the Yamuna and having
remained without food that night and thus purified, he waited

SYMPOSIUM OF HINDU WORSHIPS

upon the Lord with a concentrated mind according to the
Sage's instructions. Eating the Kapittha and Badara fruit just
enough to keep his body and soul together at the end of every
three nights, the prince spent one month in worshipping Sri
Hari. And likewise during the second month the child adored
the all-pervading Lord, feeding on withered blades of grass and
leaves ect., every sixth day. He spent the third month waiting
upon the glorious Lord through Samadhi, taking water alone
every ninth day. Having controlled his breath, he fixed his
mind and meditated on the supreme^Divinity during the fourth
month too, inhaling the air every twelfth day. When the
fifth month commenced the prince stood motionless like a post
or one foot, contemplating on Brahma with his breath fully
controlled. Withdrawing his mind, the substratum of the
senses and their objects, from all other objects, he fixed it on
the form of the Lord enthroned in the heart and perceived
nothing else. As he contemplated on the Soul of the universe
as no other than himself, stopping his breath as well as the
function of his senses, all the worlds as well as their guardian
deities resorted for protection to Sri Hari, for they felt much
agonised for want of breath.

The Lord flew on the back of Garuda to Madhuvana "with
a longing to see His devotee. Dhruva saw that the form,
brilliant as a flash of lightning, that was revealed in the lotus
of his heart by an intellect sharpened by the ripeness of Yoga
had suddenly vanished and he beheld the same figure standing
without.

His wish was that he might sing the glory of the Lord ;
but by virtue of His residing in every heart, He The Lord
read Dhuruva's purpose. Being but a child, ^Dhruva knew
not how to hymn the Lord ; and therefore havinjg compassion
on the King's son who stood before him with joined hands, he
touched Dhruva's two cheeks with the cori>h. Dhruva
prayed to the Lord ; " May I, for the purpose of listening to
the themes touching thee, associate with those nr^le souls that
for age cherish thee with veneration. I desire *| society of

18 T. T. p. MONTHLY BULLETIN

the good". As soon as Dhruva prayed in this manner the
Lord had pity on him and the consequence was that Dhruva
had a knowledge of the two forms (viz., individual soul and
supreme spirit of the Lord which had hitherto been unknown
to him. Thou art free and perfectly pure, and omniscient.
Thou art the Soul, Thou art without a shadow of change. Thou
art the Primeval Person. He is whole, without beginning,,
without end, without change and absolute joy. I take refuge
under Him. O Reverend One, thy form is supreme happiness."

" It is You alone, O ! Lord, who having evolved the-
Mahattattva and all these phenomena by Your own potency
called Maya, consisting of the three Gunas which are capable
of assuming multitudinous forms — enter them as their Inner
Controller and presiding over the illusory senses appear as
many, though really one, even as fire appears diversified in
relation to different pieces of wood.

"You are the same as the Supreme Person, who at the end
of a cycle reposes with none beside Him save Lord Ananta and
on his very coil, withdrawing all this universe into His belly and
His eyes turned inward. Nay, it is in the seed-vessel of the
gold lotus representing all the fourteen worlds and spread from
the ocean of Your navel that the shining Brahma appears !
Witnessing by Your unobstructed vision the different states of
the mind, You appear as Vishnu for the preservation of the
universe and are altogether distinct.

" You are no other than Brahma, the cause of the Universe,
indivisible, without beginning or end, purely blissful in
character and changeless. I take refuge in You. In the eyes
of Him who constantly adores You as an embodiment of
supreme bliss, Your lotus feet, O' Lord, are the only true
blessing as compared with other boons. Nevertheless, You
foster even wretched devotees like us, impatient as You are to
shower Your gl-ace on them '*•.

Thus extolled by that sagacious child, who cherished a
noble purpose; the Lord who is fond of His devotees, cheerfully
received the praises and spoke as follows : —

I know .the cherished desire of your heart. O kshatriya
boy, though^t is difficult to attain, I grant it, O child of

(Continued at Page 14)

THE DIVINE LOVE
Sri Sai Bhakta Kesavaiah..

we think of the World to-day, the thought that
strikes immediately is that it is passing through a crisis
and that it is impossible for tiding over it and that destruction
is inevitable. But before arriving at this conclusion let us see
the reasons for such degeneration. The main reason can be a
craving for material enjoyment casting aside all the spiritual
truths. India is the birth place for not only religion but also
for the highest ideal of Dharma. It is a pity that in such a
Country Dharma and Faith are fading away bringing Atheism
and Fanaticism are gaining ground. The Sanatanic and lower
elements in man are gaining momentum while Sanatana Dharma
appears to be on the wave. Lured by the glitter of modern
civilisation, the abode of all undesirable qualities, humanity is
trying to live at the expense of spiritual life, the most
important factor for progress and prosperity. But as the Lord
has proclaimed Sanatana Dharma is eternal and can never be
extinguished so long as the creation lasts.

Many people who claim themselves to be savants come
into the society and bring the name of God to gain some
material benefits or achieve personal ends. Thanks to the
Providence, persons who are really spiritualistic are fit to
remove the veil of darkness (ignorance) pervading all over the
world have appeared on the face of the earth now and then to
protect mankind from the ravages of materialism and selfishness.
Shri Sai Baba is on among them. Some out of ignorance or
innocence, whatever it may be, do not know that He God is
all powerful, all pervading and all knowing (Omnipresent,
Omnipotent, Omniscient). Further their delusion makes them
think that Nature is different from God whereas the truth is
God is everything.

So to be out of such chaotic state there is need to follow
some general principles. The destiny of a human being can
be shaped by following certain principles. These may seem to
be difficult to practise but not so. These were propounded by
our ancient Rishis and Philosophers in such a lucid and simple
manner to enable even a layman to lead a pious and righteous
life. .

20 T. T. D. MONTHLY BULLETIN

Bhakti is the first and foremost principle. Bhakti is nothing
but supreme love of God. This is greater than Karma and
Yoga for it is the only instrument by means of which we can
reach God quickly. It is only a means to an end and not an
end in itself. The degeneration of Bhakti is due to fanaticism.
One way for attaining Bhakti is by the repetition of God's name
at all times. The thought of over Lord should always predomi-
nate other thoughts. Company of holy man and frequent
reading of sacred books such as Bhagavad Gita, Srimad Bhaga-
vatha will make one attain Bhakti in its truest form. Complete
resignation to the Lord makes one acquire Bhakti in abundance
and shed egoism, Inimical thoughts, passion, hatred, envy or
Jealousy greatly impede the course of Bhakti. There is no
violence, nothing to give up, and no sudden separation for this
path and a Bhakta, in true sense, clings on to God and goes on
repeating his name without caring for the effects that follow.
Sin and other follies such as Raga Dwesha, Kama Krodha etc.
are removed from the heart of a person who repeats the name
of the Lord frequently. Love, in its piirest form, fills the place.
Human Love is hollow and unstable. It begins with pleasure
and ends in pain and misery. Hence we should eschew love
of material pleasures and cultivate love of God which is
ambrosia to cure all our ills.

Duty is another important principle. Duty is an act that is
done not under obligation or with a motive but as sacrifice out
of intense love for the Lord and His creation. The first duty of
man is not to hate others or himself. In discharging our duties
we should not commit sinful acts and harm others. By
committing such acts we are not only* staining our hearts by
new acts ot sin but also recede from the Almighty. We should
not expect any fruit while discharging our duty. We must think
that we are the instruments of God. Get rid of " I ". Then
only submission and resignation come and not before. Duty is
nothing but non-attachment to worldly objects, selfless service
and submission to the Will of the Lord.

Concentration is the third principle. This is 'no less an
instrument to attain God than Bhakti. Sri Adi Sankara, the
great Adwaita philosopher has spoken very high of " Concen-
tration." The more we concentrate the more powerful we
become. This is the secret which our naked eye blinded by

THE DIVINE LOVE <*1

materialism is not able to visualise. It may not be out of place
to mention an anecdote in this connection. It is said that Lord
Buddha when he was about to see the Light, was disturbed by
Mara in many ways. Did then Buddha yield ? No. Why he
did not fall a prey ? The reason is that his heart was wholly
free from materialistic thoughts such as desires and passions
and was completely absorbed in the Light of Lights. Concen-
tration is the essence of knowledge and no desires can make
their way into the heart if the mind is fixed on the Lord. So
concentration takes one nearer to Gods forces the mind to
become fixed on the Lord. When we are lost in deep concen-
tration the world (materialistic) vanishes and we find such bliss
which keeps us always cheerful and unmindful of our surroun-
dings sit before a picture of Baba, Rama, Krishna, Allah, Jesus,
Siva, Shakti or any other deity and sublimate your thoughts.
You are lost in concentration. So idol worship is a means to
attain concentration and should not be considered as childish
or lacking in spirituality. It is a stepping stone to the highest
path.

Many of us do not know why.inspite of being careful we
become excited. Excitement should not be promoted as it will
cloud our -knowledge and destroy spirituality. This is due to
the kind of food we take. Food regulations are quite necessary.
Some foods are indigestible and others cause desire and excite-
ment. It is better to avoid such foods. By taking such foods
we lose the balance of mind. Foods become impure by the
three inherent .elements. They are Jathi, Nimitta and Asraya.
So when we take our food we must be careful to see that it is
pure Sattwic and wholesome. It should be taken moderately
just to appease appetite and to make us live.

Faith is the cream of God realisation. No faith means no
God. We must have faith in ourselves first and if a man is in
lack of such faith he is no better than an atheist. " I " is
annihilated in faith. Faith is a vital force that can lift a person
to the highest level. We should not nurse the idea of rediculin
anything and everything. Fearlessness brings heaven before us.
Other religions should be respected. Even in Bhagavad Gita
Lord Krishna advises Arjuna to have implicit faith in the words
•of His Master.. So the religions that vie one against the other
create only confusion and atheism in the minds of peoples

22 T. T. D. MONTHLY BULLETIN1

because faith fades away. Even Shri Sai Baba has proclaimed
that there will be no want in his devotees' houses. "YOU
LOOK TO ME. I LOOK. TO YOU." These two seem to. be
plain and simple. When we analyse the ideas contained in the
above statements much has to be learnt and understood. They
mean nothing but to have implicit faith in Baba.

Therefore a person, who avoids bad company, who has no
temptation that is, who does not care either for money
(Kanchana) or Kanta (female), who is selfless who goes on
repeating the name of the Lord without show or desire who
does not use the name of the Lord as a means of his living and
who sets his hands to the wheel of life and helps humanity to
the best of his power and who conquers all the arishadvargas
and controls his Panchendriyas and becomes sattvic, becomes
nearer to God. His heart will then become full of such Divine
Love which will purify his thoughts and make him realise
calestial bliss in this very life. That is why in this Kali-Yuga
we should engage ourselves in constant remembrance of God,
(Japa either manasic or open repetition) and persuade others
to join in Kirtan so that all evil thoughts may fly away and
supreme bliss may shine forth.

OM SHANTI : OM SHANTI : OM SHANTI :
OM

AN 'OPPORTUNITY

Tirupati Devasthanams are taking up the works of

' Regilding of the Ananda Nilaya Vimanam
of Sri Venkateswaraswami Varu at Tirumala.

Bhaktas are requested to contribute Gold & Money
and associate themselves in the Kainkaryams. Contri-
butions may be sent to the Executive Officer, Tirumala-
Tirupati Devasthanams, Tirupati, S. I,

THE SACRED NAMES OF LORD SRINIVASA.
Sri T. K. Gopalaswami Aiyangar, M.A., ~* -

pw%sR*ji% TO: I (52.)

(Nitya yauvana murtaye namah).

Surrender unto Lord Srinivasa who is possessed
of an eternal young form.

THIS epithet of Lord Srinivasa is a clear evidence to confirm
the fact that the present auspicious form of the I ord is a
clear reproduction of the Supreme Being in the Archa form.
The Vedas which are acknowledged as the sole valid authority
in discerning the metaphysical verities beyond the range of
human comprehension declare in unequivocal terms that the
Lord manifests;,*. Himself in five forms namely Para, Vyuka,
Vibhava, Archa and Antaryamin. The Para form is declared to
be eternally present in the world of Bliss known as Paramapada
wherein pure sattvic matter (Suddha Sattva Prakriti) exists
without its mutability and time exists as eternity. The released
souls namely Muktas and ever-unbound souls named Nityasuris
are considered to enjoy Kainkarya Rasa or the Rasa of the
sovereignty of servitude to Him. A Vedic text expounding this
phenomenon can be cited thus.

: TO ^ m W ?jpl: ;

(Taittiriya Yaj. 1-3)

But the Lord who favours His devotees in the world of
Bliss indeed finds no scope for a proper application of His Daya
(or mercy) since everything there, is changeless, perfectly perfect
and none violates the divine commandments by virtue of
permanent freedom from Karmic cycle. So the Lord assumes
each form of Himself in all its plenitude as incarnation or avatar
(descent) and derives the greatest delight more in the pursuit of
the lost self than in the company of the free selves in the
Paramapada. That is the reason why Lord Srinivasa is declared
to have descended to the holy hill with His consort Lakshmi
who is ever ignorant of punishment (nityam ajnata nigraha) in
order to give an ascent to the souls in bondage. Sri Vedanta
Desika hopes and trusts in his exposition, Dayasataka that the
Lord shall bestow upon him the pleasure of the released soul

24 T. T. D. MONTHLY BULLETIN

here itself inasmuch as He Is over-whelmingly favourable to a
soul in bondage.

That the Lord had descended and graced the holy hill for
favouring the souls in bondage is attested by the Puranic text
which runs thus.

(The Lord having relinquished even the greatest pleasure in the
world of Bliss now sports, at His redemptive will (mayavi) on
the bank of the Mistress of all tanks with His consort
Lakshmi).

That the Lord is possessed of eternally young form and
that he galvanises every one of His devotees by such entrancing
forms are evidenced by the1 Vedantic definition of the Supreme
Brahman which runs thus. l< QTTf^TI'CfTT, f^rHC: 1%^^'., f^TMS".
fcrf^rfacH', srfrafW Hsre>m: H?Wf ?<r:~(He is free from sins,
old age, death, miseries, hunger, and thirst. His desires are
unimpeded and His will not unfulfilled). These eight attributes
are unconditionally present in Him whereas they are also
present in the Nitya Suris, and manifested in the released
souls by the extension of His divine will. ( vT^cH'^B^r^ft'T )
The second attribute namely fifsn!;: (Vijarah) conveying the
sense of absolute absence of old age is the definite pointer to
show that He is eternally possessed of a young form (Nitya
Yauvana murti). ,

Even the seers of the Vedic age and Arjuna of the epic era
have endorsed beyond doubt that the Lord at the transcendental
stages manifests His concrete form which is abnormally radiant
and difficult to behold. Consequently the devotees have been
constrained to pray to Him to assume the normal auspicious
form so that they can enjoy Him fully limb by limb and derive
the greatest spiritual delight. The first and the foremost of the
Upanishads, the Tsavasya, which manifests its upanishadic
character even in the Brahmana stage of the Vedic order, clearly

SACRED NAMES OF LORD SRINIVASA 25

deals with the efficacy of Vidya (jnana) and Avidya (karma)
and endorses finally the spiritual experiences of the Vedic seers
who visualised the form of the Lord in the course of their trance
as extremely resplendant and consequently difficult to behold.
The Vedic seers address Him as Pushan, Yama, Surya, and
Prajapati evidently, basing the identity of the Supreme Being
with the gods on the principle of body-soul-relationship
( ^WflKm^^WJRfl-fa9wq ) and pray unto Him to with-
draw His resplendant rays so as to enable them to see His
loveable auspicious form. The Upanishadic passage runs thus.

q^ift

The Kalyanatama or the most auspicious form referred to here
and which is solicited by the Vedic seer cannot definitely be
an old form by virtue of His being constantly Vijara (free from
senility) but young one which like magnet attracts every one
like a piece of iron towards Him. That the Isa Upanishad is
clearly reflected, enlarged and developed in the Gita and that
similar difficulties of the Vedic seer are experienced by Arjuna
as well, can be attested by the following references in the Gita.

(Gita. 11-45)

(B. Gita 4 11-51)

Sri Ramanuja in the Gitabhashya comments on the words
manusham rupnm ( fl'a't ^^ ) as that form of the Lord which is
young, extremely tender and superlatively handsome thus.
Sf^fg^rra^r^^^^TTr-^Rtjq-j^TR^ | Saundarya or beauty
which is referred to here implies His youthfulness and its
constant presence in His galavanising forms. Sri Bhagavata,
mentions Him as the Bhuvana Sundara, thereby teaching the
fundamental truth that the beauties of nature and the fair forms
of human and celestial beings are but partial revelationsfiof His

26 T, T. D. MONTHLY BULLETIN

unsurpassed beauty. Beauty in Him articulates the spiritual
experience exalted by high-soaring imagination causing such an
ecstacy as to feel the absence of union with Him as most unbeara-
ble and trying. That the very sight of His form conduces to the
fulfilment of all human desires (Akhilartha labha) is expressed
by Goddess Rukmani in her message to Lord Krishna thus.

Whether the Lord assumes the Para form or Vibhava one, the
Vedantas declare that He is possessed of an auspicious from
which inspires and embalms the desperate souls towards the
spiritual growth. Even Surpanakha, the worst demoness who
is deformed by Lakshmana, lays more stress on the beauty of
Rama and Lakshmana, instead of pouring volleys of accusatious
against them. She expresses.

Further Rama with His dynamic personality is considered to be
dear even to His enemies

Lord Krishna is also described to have manifested for ever
His young form to all the Gopis and made them spell-bound
thereby.

That aspect of His being the cupid of cupid is here referred to
as Nitya Yauvana in the epithet under discussion.

Sri Bhagavad Ramanuja who is universally acknowledged
as the exponent of the path of Bhakti and the efficacy of
Prapatti, and whose prayer to Lord Srinivasa is for an efficient
transformation of knowledge ( -^sft ) into Bhakti of the form
of uninterrupted thoughts of love for Him ( sftfcs^q^TOq )
declares in the course of His trance the exact nature of the
Supreme Brahman. Sri Ramanuja surveys all the Upanishadic

teachings in such a crisp manner and endorses the spiritual
experiences which one can definitely have by diving fathoms
deep into the ocean of His boundless mercy. Sri Ramanuja's
work known as Gadyatraya is the spontaneous outburst of his
spiritual experiences which will certainly guide any aspirant
desirous of deriving spiritual delight. In his Saranagati Gadya,
he records that the Lord's form is eternally young. (Nitya
Yauvana) thus,

In Sri Vaikuntha Gadya it is stated thus.

Sri Raman uja in his Sri Bhashya reciterates the same fact
as the cream of the Upanishadic thought in respect the
Lord's possession of a form thus.

(Sri Bhashya 1-1-21)

In the Vedartha Sangraha Sri Ramanuaja expresses that
the eternal young form of the Lord is indictated in the
Antaradhikarana of the Brahma sutras and stresses on this
aspect of the Lord's form thus.

The Upanishad reveals Him as ^^T ^HR^ (Yuva Kumarah)
and His conosrt as g^^ft. JfniftafT (Yuvati Kumarini) in many
contexts.

The Great Azvars too make it a point to stress this
aspect of His form and ever revel in His company in the
course of their trance.

28 T. T D MONTHLY BULLETIN

To any devotee, His Beauty appears to be the outer
vesture and manifestation of the divine Bliss. In other words
divine bliss blossoms as Beauty in His auspicious form and
consequently enjoyment of his Beauty enhanced by His constant
vivifying youthfulness conduces to absolute identity with divine
Bliss. So Lord Srinivasa's manifestation of His loveable young
and eternal Archa torm is a clear divine call to all the souls
in bondage either terrestrial or celestial to avail of the opportu-
nity to be one with divine Bliss, Sri Vedanta Desika fancies
that His divine form (divyadeha) is the amsa of nectar oozing
out from the Moon of Anjanachala namely Lord Srinivasa and
that that nectar is capable enough to restore the dead souls
to life.

(Dayasataka)

Thus it can be safely conceded that Lord Srinivasa is
the Supreme Brahman in the Archa form clearly manifesting
His natural young eternal form to attract the souls in bo.ndage
and afford solace at times of troubles and turmoils.

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AWAIT OPENING SHORTLY OF

FURTHER INFORMATION CENTRES
AT MADURA, DELHI, CALCUTTA and other places

Lives <of the Sain -

SRI SAMARTHA RAMDAS : THE NATION BUILDER
~~^~~v^.~>~^ ,P. B. Ramachandra Rao, B.A.^v^^^^^^^^^^-^--^^^-^^^-

O MIND, do not dwell upon sorrow

but rather avoid grief and anxiety :
A learned man is respected throughout the world

And only those who are learned can become great.

MAHARASHTRA HAS been the fair home of many saints
forming, as it were, a garland of fragrant flowers. O,
this wreath are the five great saints, Jnanesvar, Namdevj
Ekanath, Tukaram and Ramdas. All of them were not born of
the Brahmanical class. Namdev was a sudra, a tailor by
profession. Tukaram was a sudra. The feeling of Brahman
superiority is not a pronounced trait in Maharashtra, as one can
easily perceive the brotherhood of humanity underlying the
philosophic teachings of these saints. These saints inspired and
moulded the religious, social, cultural and political life of the
country.

Sri Samarth Ramdas hails from the village of Jamb in
Sattara district of Maharashtra. He was born of brahman
parents Sury'aji Pant and Ranukabai who led a pious life. Sri
Ramdas was their second child. It was a happy coincidence
that Ramdas was born on the exalted day of Sri Rama known
as Sri Rama Navami in the year 1608 A.D. The parents were
the devotees of Sri Rama and Maruthi, their household gods.
Sri Ramdas was first named Narayana and he became latterly
known as Sri Samarth Ramdas.

Ekanath, another Saint of Maharashtra, was contemporary
of Suryaji Pant and he foretold the coming of great saviour of
Hindu Religion. This has been realised in the life of Narayana.
He is considered as the incarnation of Maruthi, the sevak of Sri
Rama.

As a boy Ramdas spent his life in learning in the village
school. When he was five years old he was invested with the
sacred thread. He lost: his father when he was seven. He was
thereafter looked after by his mother and his elder brother who
too was not very old. His elder brother Shresta became learned
and he taught Ramdas the occult science and made him profi-
cient in holy mantras. This teaching made Ramdas selfless,

30 T. T. D. MONTHLY BULLETIN

divotional and wise and great. When he was eight years old he
asked his brother to initiate him in the holy order, but when
the brother asked him to wait for a time, he lost his patience.
In his zeal he locked himself up in the temple of Maruthi and
prayed hoarse for his grace. Maruthi appeared before him and
showed him the vision of Sri Rama and blessed him. He thus
gained the grace of God.

When he grew up his mother wanted him to marry and lead
a family life. The arrangement for his marriage was the touch-
stone in his life. When he was twelve years of age much against
his wish b.is mother fixed up the marriage. At the auspicious
hour of the marriage day when Ramdas was seated before the
bride with the antarpata (a scarf) intervening between the
bride and himself, the shouting of the priests of the chant,
" Sulagne Savadhana " fell on his saintly ears. " Savadhana,
Be on your guard," gave him the cue and like a flash of light-
ning he abruptly ran away from the kalyan rnantap. Fora
period of twelve years thereafter he was not seen by his mother,
brother or any one else. He reached Nasik walking on foot
crossing the river Godavari, and perhaps swimming over to
Panchavati and settled at a village called TaklL Here in a
temple of Sri Rama he led a life of meditation, seclusion and
penance to God. He dedicated his life thereafter for the
service of humanity and to establish a definite political and
religious organisation for the uplift of humanity. He became
a sanyasi with his red-ochre coloured garment, a begging bowl
and Kubadi stick.

During the youthful period of his life he composed his first
prayer Karunashtaka, imploring the grace of Sri Rama. The
Lord heard his prayer and gave him his darshan. After this he
left for a safe retreat, far from the madding crowd, and settled
himself in a cave for the study of the scriptures and the epics
and the Vedas. He began Purascharana (constant repetition)
of the Divine Name of Sri Rama, " Sri Rama Jaya Rama Jaya
Jaya Rama." The mastery over this name gave him spiritual
solace and he relieved many of their distress and performed
wonderful deeds.

While he was performing penance at Takli a wealthy man
died and his body was taken for cremation. The young wife

SRI SAMABTHA EAMADAS : THE NATION BUILDBK 31

according to custom wished to burn herself on the pyre of the
deceased and commit sati. But having come to know that a
great saint was doing penance nearby, she resorted to the cave
to receive his blessings. When she fell at the feet of Ramdas
the latter blessed her that she should be the mother of eight
children. When she heard such a blessing she became nervous
and began to cry out, " Swarni, for which life I am to have this
boon, either in this or next." Instantly Ramdas said, " Why
next life. It is in this life. My words shall not fail." When
she exposed to him the fact of her widowhood, Ramdas by his
divine lustre of his soul muttered, " Sri Rama's sports are
inscrutable." So saying he asked her to lead him on to the
pyre and there he by his holy chant gloryfying Sri Rama and
sprinkling water, restored the dead man to life. He got up
muttering the name of Sri Rama. The young wife joined her
husband and both fell at the feet of the saviour when again
Ramdas blessed her mother of ten children. For this gracious
act they promised to offer their first born son to be his first
disciple. It so happened and the first boy became the first
disciple of Swami Ramdas known by the name of Uddhava
and the mother bore ten children.

For a further period of twelve years up to his thirty-sixth
year Ramdas spent his life in going on pilgrimages on foot from
the snowy Himalayas to Ceylon visiting every Hindu shrine and
won fame in religious controversy in Kashmir and at other
centres of religious learning. During this eventful period he
made a deep study of the pitiful state of the Hindus having lost
their glorious heritage and degenerate both in mind and spirit.
They had lost and spirit of toleration and sympathy. In this
ancient land there was no justice, no liberty and the life and
property were not safe. This downtrodden condition of the
people grieved his heart so much that he resolved to revive and
re-establish the Hindu faith on foundations well and truly
laid. He then began to preach the message, " Render unto
God what belongs to him and unto the State what belongs to
it." This message he carried far and wide and educated the
masses in the practice of spiritual as well as in civic and political
virtues. He only required a worthy instrument to execute his
task of re-establishing the Hindu faith. This he found in Sivaji,
the one individual in whom was enshrined the fervour of religion

32 T. T. D...MONTHL7 BULLETIN

and politics, and who would steadfastly carry out his life's
mission. He found in him a man of the highest devotion,
imbued with the love of freedom. This was the very man
Ramdas sought after to fulfil his mighty task. He wrote to
Sivaji how the holy places of the Hindus were destroyed, the
religion of sanatana dharraa shattered to winds, how there was
utter confusion and disorder " and appealed to him to take up
the cause. This appeal had the desired effect and the Hindu
state of Maharashtra was established subsequently.

After twelve years of arduous pilgrimage Ramdas returned
to Nasik. Before Sri Rama he offered these words, "O
Almighty Lord, by Thy prompting did I undertake this
pilgrimage. Whatever punya (moral, religious and spiritual
merit) I might have earned by this, I most heartily surrender at
Thy Holy Feet. Please accept." There is no greater happiness
than to any soul on earth.

His study of the moral and political conditions of the
country led him to the conclusion that he should concrate his
life for the cause of the Hindu religion and established himself
in Deccan. By now he became known to all other saints of
the Deccan as the most powerful sanyasi occupying the foremost
rank in religious sphere. Many saints of Maharashtra and many
influential men visited him.

At this time Ramdas was told that his aged mother was
quite anxious to see him and that she had lost her sight.
Thereon most dutifully he hastened to the mother's home.
Surprisingly he stood before her saying, " Mother I have come
to you, see me." The mother in her rapturous joy felt his son
by the touch but could not see and she cried out, "How
unhappy I am that I cannot ,see you." Instantly Ramdas passed
his hands over his mother's eyes and she immediately began to
see the son. She regained her sight. Now she saw him not
as Narayan, but as a great yogi with matted hair, saffron robed
and carrying the kubdi. She felt • joyous and cried out, " Our
Narayan is Ramdas."

Ramdas lived with his mother and brother for a time but
the inward urge forced him to leave his home. He took his
mother's consent and blessings and settled at Mahuli on the
banks of the Krishna in 1644 A.D. At this place many men

SEI 8AMABTHA BAMDAS : THE NATION BUILDERS 33

flocked to have his darshan and benefit themselves by spiritual
guidance. He established a spiritual centre of learning. Here
visited the saint Tukaram. Tukaram rejected the material offers
of Sivaji and knowing Sri Ramdas' greatness advised Sivaji to
have Ramdas as his guru and get his guidance in all his religious
and political ventures. Accordingly when Sivaji met Ramdas
at Chapal on the banks of the river Krishna he implored
Ramdas to be his Rajguru. But he had to meet again for his
darshan after a great wandering at a place called Shinganwadi.
Here Sivaji saw Ramdas seated under a tree composing his
immortal work, Dasa-bodh. Ramdas welcomed Sivaji knowing
the object of his quest and his own mission in life and took him
as his disciple, Ramdas imparted to Sivaji knowledge of State
craft and thus combined religion and politics in his teachings to
him. He desired to establish the Hindu Kingdom through the
aid of Sivaji on the foundations of Sanatana dharma. After
this initiation Sivaji declared, " I was greatly obliged to have
been ordered that my religious duty lies in conquest, in the
establishment of religion, in the service of God and Brahmans,
in the relieving of the misery of my subjects and their protection
and help, and that I should seek to attain spiritual satisfaction
in the midst of duty."

A state so established through religion and spirituality was
the Maratha empire under Sivaji. By his indefatigable energy
Sivaji sought the advice of his guru and established his State.
A very interesting episode is that of the offering of the whole
kingdom by Sivaji to his guru. When Ramdas was going out
in Sattara for the madhukari, the pure offering of a grihastha to
a holy man, Sivaji placed a scroll into the hands of his guru.
He offered his entire kingdom to the guru. But Ramdas gave
it back to that great ruler saying that it was not for a Brahman
to rule, but it is the warrior of his type who should rule. Then
Sivaji requested him to spare his sandals, which he placed on
his throne, and ruled the Kingdom on behalf of his guru
Samarth Ramdas. He took the Bhagwa Zenda (Orange colour
flag) of his guru as his own State Flag.

Sivaji passed away in 1680 A. D. after a glorious rule.
Ramdas lived for some years more. When he saw his end
approach on that last day on the earth, he told his disciples
about it, and when they grieved he consoled them saying that

34 T. T. D. MONTHLY BULLETIN

he would still be with them in spirit and his works would point
out the way to all those who seek. Thus this great Saint of
Maharashtra who earned the distinction of Saraarth (Capable)
wound up bis mortal coil.

Sri Ramdas has written many works, philosophical and
ethical in Marathi. Dasa-bocth, his monumental work is a
synthesis of arts and science with the glorious pursuit of a
spiritual life. It is based on dharma and raja-niti. Sivaji
faithfully followed those teachings. Mano-bodh consists of
slokas giving advice to the flickering mind. It is a string of
moral precepts addressed to the manas (Mind). Those who,
have read this unique work have become great. Besides these
he has rendered many other slokas of which Karunashtaka is to
be read by all. It is the prayer imploring Sri Rama for His
Grace. This is a work of his younger days giving a pretaste of
future greatness of the saint. In Sri Samarth Ramdas we have
a great practical philosopher and a Nation Builder.

WHAT DOES THE PILGRSM SAY?

27—3 — '57 B. S. K. Shastry, Production Manager, Berar

Oil Industries, Akola.

It is gratifying to know that arrangements are being made
by the Devasthanam to supplement the existing facilities for
water supply. We always look to Tirupati as the ideal pilgri-
mage place. It is beyond doubt that much of the charm it more
possesses is due to the initiative shown by you and the preserving
efforts evinced by the staff under your able guidance.

.«.* FOR THE ATTENTION OF THE SUBSCRIBER +.»»,

1 Subscribers are kindly requested to note that the I

I bulletin copies will be posted only on the 10th of every I
| month and not in piecemeal. Those who become subscri- I
| bers or renew their subscription after the 5th of a month, |

will get copies of the bulletin only after the 10th of the

succeeding month and not earlier.

Sri Jagadguru

Kamakotipeetaihipathi Sri Chandrasekharendra Saraswathi"
SRI SANKARACHARYA SWAMIJI

SAINTLY STEERERS OF THE SHIP OF
BRAHMADVAITA OF THE UPANISHADS

Sri Ananthanandendra SaraswathL
(Continued from previous issue,)

merely in India, but all the world over, discerning
savants have hailed him as one of the foremost teachers
and intellectuals whom the world has produced.

Here in India the foremost citizen of the Indian Union,
Sri Rajendra Prasad, the President of the Union, says, " The
name of Sankara is a name to conjure with not only in India,
but in other parts of the world. We all admire the wonderful
way in which within a short span of 31 years he managed not
only to study almost all philosophy, but also write a tremen-
dous lot and tour ail over the country from Cape Comorin
right upto Himalayas.

Pandit Jawahar Lai Nehru, the Prime Minister of India,
says, " Born in Malabar in the far South of India, he travelled
incessantly all over India, meeting innumerable people, argu-
ing, debating, reasoning, convincing and filling them with a part
of his own passion and tremendous vitality. He was evidently
a man who was intensely conscious of his mission, a man who
looked upon the whole of India from Cape Comorin to the
Himalayas as his field of action and as something that held
together culturally and was infused by the same spirit though
this might take many external forms. He strove hard to
synthesise the diverse curents that were troubling the mind. of
India of his day and to build a unity of outlook out of that
diversity. In a brief life of thirty-two years he did the work of
many long lives and left such an impress of his powerful mind
and rich personality on India that it is very evident to-day.

Beyond the frontiers of India, we find laudatory references
to Sri Sankaracharya. An inscription of the reign of Indra
Varma, found in a dilapidated temple in the jungles of Kam-
bodia reads : —

It may be mentioned here that Sarvajnatmamuni in his
Samkshepa Sariraka, refers to Sri Sankaracharya as aw^rrff^fsCR.

* Regret read the author's name was wrongly printed In on last
April '57 issue.
3

36 T. T. D. MO1STTHLY BULLETIN

(whose feet are worshipped), Sri Sankaracharya is also referred
to as Pujyapada. 4 sO^f' SfTf ^Kt ' express the same idea.
Let us now consider how foreign intellectuals regard him :-

Miss Margaret Noble (Sister Nivedita, of America) says,
" Western people can hardly imagine a Personality like that of
Sankaracharya. We contemplate with wonder and delight the
devotion of Francis of Assissi, the intellect of Abelard, the
virile force and freedom of Martin Luther, and the political
efficiency of Ignatius Loyola; but who could imagine all these
united in one person?"

Charles Johnston of England says, " What shall we say,
then of the Master Sankara ? Is he not the guardian of the
sacred waters, who, by his commentaries, has hemmed about,
against all impurities of Time's jealously, first the mountain-
tarns of the Upanishads, then the serene forest-lake of the
Bhagavat Gita, and last the deep reservoir of the Sutras, adding
from the generous riches of his wisdom, lively fountains and
lakelets of his own, the Crest-jewel, the Awakening and
Discernment.

Paul Deussen, Professor of Philosophy in the University
of Kiel, Germany, says, " The system of the Vedanta as founded
on the Upanishads and Vedanta-sutras, and accompanied by
Sankara's commentaries on them — equals in rank to Plato and
Kant — is one of the most valuable products of the genius
of mankind in his researches, of the eternal truth. The con-
clusion is, that the Jiva, being neither a part nor a different
thing nor a variation of Brahman, must be the Paramatman,
fully and totally himself, a conclusion made equally in the
Vedanta by Sankara, by the Platonic Plotinus and the Kantian
Schopenhaur, But Sankara, in his conclusions, goes, perhaps
more fully than any of them.

On the tree of Indian wisdom there is no fairer flower than
the Upanishads and no fairer fruit than the Vedanta Philosophy.
This system grew out of the Upanishads and was brought to its
consummate form by the Great Sankara (exactly one thousand
years before his spiritual kinsman Scophenhaur). Even to this
day Sankara's system represents the common belief of merely
all .thoughtful Hindus and deserves to be widely studied in the
original.

SAINTLY STEEEEES UPANISHADS 37

Colonel' Jacob says, "It may be admitted' that if the
impossible task of reconciling the contradictions of the Upani-
shads and rendering them to a hormonious and consistant whole
is to be attempted at all, Sankara's system is about the only one
that could do it.

Dr. Thibaut, certainly not a partisan of Advaita, says,
" Sankara's methods enables him to recognise existing differences
which other systematisers are intent on obliterating. And there
h'as yet to be made a more important admission in favour of
his system. It is not only more pliable, more capable of
amalgamating heterogenous materials than other systems, but
its fundamental doctrines are manifestly in greater harmony
with the essential teachings of the Upanishads than those other
systems. The . Advaitic doctrine marks a strictly orthodox
reaction against the combinations of non-vedic elements of
beliefs and doctrines with the teachings of the Upanishads. The
philosophy of Sankara would on the whole stand nearer to the
teaching of the Upanishads, than the Sutras of Badarayna.
The task of reducing the teaching of the whole of the Upani-
shads to a system consistent and free from contradiction is an
intrinsically impossible one. But the task, being given, we are
quite ready to admit that Sankara's system is most probably
the best that can be devised. We must admit without hesita-
tion that Sankara's doctrine faithfully represents the prevailing
teachings of the Upanishads in one point at least, viz. that the
soul or the self of the sage, whatever its original relation to
Brahman may be, is in the end completely merged and
undistinguishably lost in the Universal self."

Rene Guenon of France says:

" As a matter of fact the Brahma Sutras being based directly
and exclusively on the Upanishads can in no way be divergent
from them, only their brevity, rendering them a trifle obscure
when they are isolated from any commentary, might provide
some excuse for those who maintain that they find in them
something besides an authoritative and competent interpreta-
tion of the traditional doctrine. Sankaracharya has deduced
and developed more completely the essential contents of the
Upanishads. His authority can only be questioned by those
who are ignorant of the true spirit of the orthodox Hindu

38 T. T. D. MONTHLY

.tradition and whose opinion is consequently valueless. In a
general way therefore, it is his commentary that we shall follow
in preference to others.

Many commentaries have been written on Sri Sankara-
charya's Brahma Sutra Bhashya, the best known among them
are Panchapadika by Sri Padmapadacharya, Bhamati by Vachas-
pati Misra, Nyayanirnaya by Anandagiri and Ratnaprabha by
Ramananda."

Sri Padmapadacharya :

Sri Padmapadacharya was the earliest disciple of Sri
Sankaracharya. He appears to have belonged to the south.
His place of birth is said to be Chidambaram. He is regarded
as an Avatara of Vishnu. His original name was Sanandana.
He was initiated into the Sanyasasrama by Sri Sankaracharya
and became a favourite disciple of the Acharya. After a time
this partiality of the Acharya for Padmapada roused the
jealousy of liis co-disciples. To prove the depth of Padma-
pada's Gurubhakti, the Acharya who was bathing on one of
the banks of the Ganga asked Sanandana who was on the other
bank to bring him his clothes. Unmindful or the depth of the
river and relying solely on his Guru's Grace, Sanandana began
unhesitatingly to walk over the waters of the Ganges, his only
object being that he should implicitely'obey his Guru's order.
Pleased with his devotion Ganga Devi put forth Lotuses
whereever he Set his foot. It is this incident that gave him the.
name of Padmapada. He refers to his Guru Sri Sankara-
charya as Sishtagrani (the foremost among those who follow
the righteous path). He is the author of Panchapadika, the
earliest commentary on Sri Acharya's Brahma Sutra Bhashya.
It is .said that once on his way to Rameswaram he halted in
Srirangam at the house of his uncle. He left Panchapadika in
the care of his uncle and went to Rameswaram; during his
absence, his uncle who was ,a fanatical Purva Mimamsaka read
the Panchapadika and finding that it went against the tenets of
liis school set fire to his house so that along with the other
articles in the house, Pancha'padika also might be destroyed.

Padmapada returned from Rameswaram and found that
Ms Magnum opus had been destroyed. He was completely
•brokenhearted. He returned to Sri -Sankaracharya and jelated

S AIKTLY STEERERS UPANISH ADS 3 9

to him what all had happened. The Acharya consoled him
saying that he remembered some portions which had been once
read over to him by Padmapada himself and graciously assured
the latter that he would reproduce them from memory. The
portion thus dictated by the Acharya related to the first five
padas of the Brahma Sutras and hence it is that it came to be
called Panchapadika. Even this portion is not now available
and what all is now extent is only the commentary relating to
the first four sutras. A special feature of Sri Padmapada's
Panchapadika is that he has explained very elaborately the
theory of Adhyasa formulated by the Acharya in the beginning
of his Brahma Sutra Bhashya. There are several commentaries
on the Panchapadika, the most important of them being
Prakasatma's Panchapadika Vivarana. Besides Panchapadika,
Padmapada has written a commentary on Sri Acharya's Pra-
paneha Sara, on Atma bodha an indepedent work called
Swarupanubhava and a work called Siva Panchakshari Bhashya
wherein he expounds the real meaning of Panchakshara as
being the quintessence of Advaita.

Sri Sureswaracharya :

Sri Sureswaracharya was the foremost of the disciples of
Sri Sankaracharya. Before he was initiated into Sanyasa he
was known as Mandana Misra or Viswa Rupa. He was a
native of Mahishmati and was a staunch follower of Karma
Kanda. He is regarded as the avatar of Brahma. He was the
disciple of Kumarila Bhatta* the author of Tantra Vartika, a
Purva Mimamsa work of great authority. Having been defeated
by Sri Sankaracharya in the course of a debate, Mandana Misra,
in pursuance of the pledge undertaken by him before the
commencement of the debate, embraced Sanyasa. He was
initiated by Sri Sankaracharya into" the Turiyasrama and was
given the name of Sureswaracharya. Tradition has it that Sri
Sankaracharya originally directed him to write a sub-commen-
tary on his Brahma sutra Bhashya, But the other disciples of
the Acharya being suspicious of Sureswara's fealty to the
Advaita doctrine, inasmuch as he had been a staunch Purva-
mimamsaka prior to his conversion to Advaita, represented to
the Acharya the impropriety of commissioning Sureswara with
the task of writing a sub-commentary on the Sutra Bhashya, lest
the latter should deliberately misrepresent the message of the

40 T. T. D. MONTHLY BULLETIN

Bhashya. The Acharya thereupon directed Sri Sureswaracharya
to write Vartikas on his Taittiriya and Brhadaranyaka Bhashyas.
Sureswaracharya accordingly wrote the Taittiriya Vartika and
the Brihadaranyaka Vartika. Besides these two Vartikas he has
written another Vartika called Manasollasa on Sri Acharya's
Dakshinamurthi Ashtakara, • and also another commentary on
Acharya's Panchikaranam. It was Sureswara who put forward
and developed the theory of Abhasa Vada. He is referred to
in many other later Advaitic works as the Vartika Kara. Sri
Anandagiri has written sub-commentaries on the Taittiriya,
Brhadaranyaka and the Panchikarana Vartikas. Sri Vidyaranya
has written a work called Brhadaranya Varthika Sara on
Sureswara Brhadaranyaka Varthika. Besides the four Varthikas
mentioned above, Sureswaracharya has written Naishkarmya
'Siddhi, Maha Vakyartha Panchikaranam and Moksha Nirnaya.
Before taking Sanyasa he had, as Mandana Misra the staunch
Purva Mimamsaka, written Brahma Siddhi, Vibhrama Viveka
•and Bhavaria Viveka.

Sri Totakacharya:

Sri Totakacharya was another disciple of Sri Sankaracharya.

His original name was Giri. He does not appear to have been

very erudite. But what he lacked in scholarship he amply made

,up with his intense devotion to his Guru. The Guru always

desired that he should be present at the time of the daily

lessons to the Sishyas and often delayed the lessons till Giri

should arrive. Once during such a delay, his co-disciples

^represented to -the Guru that there was no reason to wait for

Giri since he was not quite so alert at understanding them and

that therefore the lessons might be proceeded with. Sn

Acharya was a little pained at this attitude of the other disciples.

He therefore mentally blessed Giri who had gone on some

errand. Giri came hurrying to the Acharya dancing with joy

and reciting 8 slokas beginning with " Viditakhila Sastra Sudha

Jaladhe". All these slokas were in Totaka metre and so he

later on came to be known § s Totakacharya. In addition to

this set of 8 slokas which came to be known as Totakashtakam,

he has written a work, called Sruthi Sara Samuddharanam in

the same Totaka rnetre, in which he refers to Dravidacharya as

" Dravidopi ". One Sachchidananda has written a commentary

on this Sruti Sara Samuddharanam. There; is also another

SAINTLY "STEEREBS... UPANISHADS 4.1

commentary called Sambandhokti the name whose author is
not known. -

Sri Hastamalakacharya :

Sri Hastamalakacharya was another disciple of Sri Sankara-
charya. He is said to have been the son of Prabhakara, the
founder of what is called the Gurumata of the Purva Mimamsa.
He was a mute from his birth. When Sri Acharya visited Sri
Valli, the native place of Hastamalaka in the course of his
peregrinations Prabhakara brought his mute son before the
Acharya and implored him to bless his son. The Acharya
immediately understood that the boy was no ordinary mute but
a Yogi. He therefore asked him who he was. The boy who '
had till then been considered a mute, burst forth in reply with
a poem in thirteen verses wherein he answered that he was
neither a human being nor a Deva, neither a Brahmana nor
a Kshatriya but that he was Pure Consciousness " Nija Bodha
Rupa." The verses thus constitute such an invaluable mine of
Advaitic truths that Sri Acharya himself has deigned to write a
commentary on the same,- a rare instance of a Guru writing a
commentary on his Sishyas works. Besides Sri Sankara,
Ananda Prakasa and Swayamprakasa have also written commen-
taries on Hastamalakiyam. Two other commentaries, by two
annonymous authors are also found in the Government Oriental
Manuscript Library, Madras.

We have thus seen how the Advaitic tradition was conserved
by the great Acharya and his immediate disciples, Sri Sureswara,
Sri Padmapada, Sri Hastamalaka and Sri Totaka all Master-
Architects of Philosophy. This lofty philosophic edifice, reared
up by these master-minds, was later adorned and fortified with
invulnerable works by the itellectual Titans of the Gauda or
Uttaradesa and of the Dravida or Dakshinadesa. It is curious
to note that Sri Sureswaracharya, the foremost among the
disciples of Bhagavatpada Sankara has remarked in his Naish-
. karmya Siddhi that the beacon-light of Advaita was lighted by
the Gaudas and Dravidas.

Probably, Sureswaracharya is here referring to that great
Gauda, Gaudapadacharya and to that celebrated Dravida, the
great Bhagavat Pada Sankara, the plural being used as a mark

42 T, T, D. MONTHLY BULLETIN

of respect. But there is, in this pass ge, a significance, almost
prophetic, a significance which perhaps even Sureswara did not
suspect. For in the succeeding ages, it was the Gaudas and the
Dravidas that have been maintaining the blaze of Advaita at its
highest splendour.

Such luminaries as the great Vachaspati Misra of Mithila,
Madhusudana Saraswathi and Brahmananda Saraswathi of
Vanga Desa (Bengal), Sri Harsha of Kanya Kubja, (Kanouj),
Sadananda Vyasa of Kashmira and Krishna Misra of Madhya
Bharata adorned the Advaitic firmament in the North. In the
South arose stars of the first magnitude-splendid geniuses like
Sri Anandagiri of Cheradesa, Sri Vidyaranya of Karnataka
desa, Amalananda of the Rashtrakuta desa, Sarvajnatmamuni
of the extreme 'south, Dharmarajadhwari and Nrsimhasrami and
Sadasiva Brahraendra of Choladesa, Appayya Dikshita of
Kanchi Mandala, Bhattoji Dikshita and Raghunatha Suri of the
Maharashtra desa, Bellamkonda Rama Raya of the AndhraDesa
and a host of others. And thus arose, after the sun of the great
Acharya had set in the philosophic horizon, this scintillating
galaxy in the firmament, maintaining through its blazing splen-
dour, the Light of Advaita at its very best. Even the present
age has produced scholars who have largely contributed and are
still -.contributing to the maintenance of the glory of Advaitic
Beacon. Thyagaraja Sastri of Mannargudi, Panchapakesa
Sastri of Pazhamaneri, Hari Kara Sastri of Chidambaram,
Bellamkonda Ramaraya of Andhra Desa, Subrahmanya Sastri
of Karur, and Anantakrishna Sastri of Nurani have written
many works on Advaita, In short, wherever the Vedas have
been current, being handed down in Guru Sishya Parampara,
we find authors of works on Advaita philosophy,

(To be continued)

A REQUEST.

The pilgrims are requested to be present at the time
Of PAR AKAM ANT— assortment of offerings of coins etc.,
received in the Hundi or Koppera— conduofced in Sri Varu's
Tirumala, in the afternoons usually at the time of
Temple, DeABMA DABSANAM/

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List of Grihasthas who performed special A r jit ham sevas
during April, 1957 in Sri Venkateswara Temple, Tirumaia.

Date Name and Address. Sevas. ^R^

2 Sri MutKukumarappa Reddiar, Madras-10.

S. KalasabhisKekam 1.500

5 ,, A. B. RamanadKan, Salem. Kalyanotsavnm 500

6 ,, K. MadKavacHar, Madras. do. 500
,, ,, Mallikarjuna Rao, Guntur— J. do. 500
,, Miss A. Vedavallidtama, Madras. do. 500
,, Sri A. L. Balasubramanyam Cnetty, Salem. II Cl. Bran 750

7 ,, P. S. Doraiswamy, Coimbatore. do. 750
9 ,, Syamatma, BidaraKalli. Kalyanotsavam 500
., Sirit. Edanur Mallamma, Edanur. do. 500

10 Sri H. Harramantha Gounder, Errapatu. do. 500

12 „ Ramainh Gu&arla, NandKed. II CL Brah. 750

13 ,, S. Partkasarathy, Madras. N. Kanuka 750

14 ,, R. P. M-unaswamyappa, Bangalore. II. Cl. Brah. 750
,. Smt. R. KomalaTnmal, Kolac. Kalyanotsavam 500

15 Dr. K. G. Sata&opan. Nellikuppam. do. 500
,, Sri Srinivasa TholappacKari, Hospet. do. 500

17 „ K. A. V. Eswaran, Madras. do. 500
„ ,, H. A. Manickya Setty, Bangalore. do. 500

18 ,, K. Venkatadevarayulu, Kotipati. do. 500

19 , B K. K. Sin&K. Banfealore-4. do. 500
,. „ K. L. Tirvari, Madras-19. do. 500
„ „ Dharnidhar, HinGoli Dn. N. Kanuka 725

20 ,, B. Kameswara Rao, Kathapatti. Kalyanotsavam 500

22 ,, Srira-n&achar, Baroda. do. 500

23 ,, R. Varadarajan, CKm&leput. do. 500
,, ,, R. Ran&achari, C-.lcutta-l. do. 500
,, ,, Kasthuri Srinivasan, Madras. do. 500
,, Tne Director, Gannon Dunkerly & Co. do. 500

24 Sri Be&en Hickappa, Kodur. do. 500
,, ,, V. Mtmivenkataswamy Naidu, K. G. F. do. 500

26 „ Raja Badrilal Pannalal Pitni, Hyderabad do. 500
., Smt. Kam.alam.ma, Mysore. do. 500
,, Sri M. C. Munaswamy, Mysore. I Cl. Bran. 1,500

27 ,, Justice C. A. Vaidyalin&am. Madras

. KalasabKisKekam 1,500
,, ,, D.V. Ramaswami Gounder. Madras. Kalyanotsavam 500

28 „ V. S. Mahalin&am, Kulitnalai. do. 500

>.@ f&r
13_5—57 Chandragrahanam.

14—5 — 57 Tirupati Gangajathara.

3_ 6 — 57 Tirupati Sri Govindarajaswami Brahraotsavam

Dvajarohanam

7—6 — 57 j Garudotsavam.

10—6 — 57 „ Rathotsavam.

Tiruchanur Sri Sundararaja Swami Avatharotsavam.

25 — 6 — 57 Sri Krishna Pushkaram.

16 — 7—57 Dalcshinayanam — Tiruraala Sri Vari Anivara Asthanam.

is held under the auspices of T. T.
Devasthanams at Tiruniala (Tirupati)
this year from 6th May '57 for a
period of four weeks, when eminent
scholars will deliver discourses on
religion, Hinduism, Philosophy etc.,
to the teacher-pupils of the School.

Printed at T.T.D. Press, Tirupati and published bv Sri C. Annn

?'3? TT,k>- vi. ' '' •"*•"-"

TIRUMALA
SRI VARAHASWAMI SHRINE

GENERAL: — Height 2820 Feel above sea level.
Temperature .-—Maximum 94° Minimum 60C
Rainfall 40"— Population : 4000.

INCOME FROM TEMPLES FOR APRIL, 1 957

Rs. A. P.

1 Sri Venkateswaraswarai Temple, Tirumala • 2,39,084 5 0

2. Sri Padmavathiamma Temple, Tiruchanur •-• 2,251 5 9

3. Sri Govindarajaswarai Temple, Tirupati ••• 4,100 9 8

4. Sri Kothandararaaswami Temple, Tirupati -•• 729 15 3
5 Sri Kapileswaraswatni Temple, Tirupati ••• 237 10 0

Total '-2,46,403 13 8

PILGRIM PARTICULARS

MAY, 1957

Number of pilgrims, accom- [ at Tirupati ... 60,349
modated in the choultries •/

in the month : I at Tirumata ... 43,215

Number of pilgrims, who availed f Adults — 84,921

T.T.D. 1 RANSPORT FACILITIES | '

to Tirumala in the monlh : ( Children --- 1O,619

VoL. VIII JUNE 1957 " . No,, '6..'

NEWS FOR; THE MONTH, OE MAY, 195,7'

NintK Session of tHe Summer ScHool of Hindu Religion

was'conductied'at Timmala by T. T. Devasthanams for 4
weeks from 6-5^-57 to T-6-57. 87 lectures were delivered in the
school by eminent scholars on religion and- other subjects viz.,
Vedas and tHe Upanishads, Temple architecture and iconograpy,
Dharmasastras Ramayana and Bhagavata-. All'the fifty students
selected" for the course attended3 the school. Among the scholars
who addressed0 tHe teacher-pupils wire Dr. Purushotham,
Dr. K. C: Varadachari, Sri K. S. Ramaswami Sa&tri, Sri D.
Ramaswami lyengar, Sri T. N. Srinivasan, Srimathi Yutukuri
Lakshmikanthamma-.. SwK, L,.. Vyasaraya Sastri, Sri K. Ven-
kataswami-Naidu, Sri* Chidamharasas-tri- and. Prof SrifSankara-
narayana. Sri S. B. P. Pattabhirama. Rao, Minister for
Education* Andhra-State'addressing the school stressed the need
for the spread of religion in this state. The.Hand book of Hindu
Religion, published by the T..T. Devasthanams formed tfie text
book, for. instruction in this course, Sri, T. K. V. N., Sudarsanar
chariar of S. V..O. College taught the. fundamentals of Hindu
religion., An examination on the text book was held: at- the end
of the -course. A-ll tha students' fared, well and the: first three
were, given prizes to > (!*)» Sri C.,Srinivasa Raghavan^. (2) Sri K.
SubramanyaiPillaii and (3) Srimathi Y. K. RajeswarL Out of
the 50 students 44 belonged to- the, state of AndhrasBradestt,
5 Madras State and 1 Uttara Pradesh*

At. at conference held at the residence of the Chief Minister,
Andhra Bfade&bj, Hyderabad on 18th: May 1957 decisions
were taken -to. con struct in the 200 acres, site opposite.the present
Government Hospital- at Tirupati,, a 1QO< bed! Hospital from
the donation* of Rs. 5. lakhs from S,ri Radhakrishna R-uia with
contribution of R's. 10 lakhs from' T. T..Devasthanam.Si, After
spending>the necessary- amo,unt. on the, construction of buildings
required for? administrative; blocks,, equipments; fittings- and
other non-recurring, expenses,, the balances* if any, are: to-be
retained^ as a corpus^ in Government securities ear- marked for
futuce expansion. of' the -hospital. The hospital when completed

4 T. T.D. MONTHLY BULLETIN

would be maintained by the Government and there would
be an Advisory Body attached to the Hospital on which Ruia
family would nominate 2 members, Deyasthanams 2 members
and Government 5 members. Shri Ruia will be consulted in the
preparation of the plans and designs of the hospital. The
hospital is to be named as "Ruia Hospital ", or as may be
desired by the donor. The conference was attended by the
Chief ^Minister, Finance minister, Shri A- C. Subba Reddy,
M.L.A., Chairman, Board of Trustees T. T. D., Shri P. Laksb-
miah, Commissioner H. R. & C. E., Shri C. Anna Rao, Exe-
cutive Officer, T. T. D., Shri Radhakrishna R. Ruia, Shri L. N.
Gupta, Secretary, Health Dept. and Major K. N. Rao,
Director of Medical Services. These decisions were later
approved by the Board of Trustees at their meeting held on
30th May 1957 at Tirumala.

The T. T. D. Electrical undertaking was taken over by the
Andhra Pradesh Government on 22nd May 1957, through their
Anantapur Superintending Engineer (operation) Sri V. Parva-
theesan. This was in pursuance of this policy of the Govern-
ment to take over the electrical undertakings from the private
liscencees periodically and nationalise them in the course of
some years and at the request the Devasthanam made the
Government in November 1956, to take them over immediately
and pay the compensation in 1961-62, as it might not be
possible for them to carry out any extention scheme in the face
of the impending nationalization, subject to the condition that
the Government execute all electricity works, for which the
Devasthanam had committed itself.

The Devasthanams had been serving as a licensee, purchas-
ing current from the Government in bulk to supply the whole
of Chandragiri taluk, including for their own institutions for the
last 25 years. A number of agricultural connections were
given by the Devasthanams during days of drought to help
* grow more production.' The area of operation was 40 square
miles and the monthly collection Rs. 45,000. So far connec-
tions have been given for 34 villages. There were nearly 3,800
-service connections on the date of transfer of the electricity
undertaking. The Devasthanams are advancing an amount of
Rs. 3 lakhs to the Government to carry out extension of
electricity to 27 more villages as it had already collected the

f.T. -D. MONTHLY 'BULLETIN . 5

deposits from ryots. This amount ''will be returned to the
Devasthanams along with the compensation amount in 1961-62,
The present Electrical Engineer of the Devasthanams Sri K. R,
K; Murthy will continue to remain as (Govt.) Divisional Engi-
neer (Operation), Tirupati.

Sri J. V. Narasinga Rao, Minister for Power and Electricity
paid a visit to the Devasthanam Office on the same day. Sri
C. Anna Rao, Executive Officer, T. T. Devasthanams received
him. The minister promised to look into the question of
Devasthanam receiving the H. T. bulk supply at the foot of the
hills for distribution at Tirumala by the Devasthanams and to
sell the energy to the consumers there, so that an uniform and
unified system of management at the top of the hill might be had,
which arrangement would enable the Devasthanam to have
concessional rates applicable for such bulk supply, resulting
in a monthly savings of Rs. 3,000 to the temple.

The meeting of the Board of Trustees of the Tirumala*
Tirupati Devasthanams, was held on 30th May, 1957 at
Tirumala under the Presidentship of Sri A. C. Subba Reddy,
Chairman. Sris R. Nathamuni Reddi, M.L.A., G. Venkata
Reddi, Alapati Venkataramiah, M.L.A., and Y. Subba Rao,
members attended the meeting. Sri C. Anna Rao, Executive
Officer was present.

At the commencement of the meeting the Board adopted a
resolution recording their deep sense of sorrow at the demise
of Sri T. Prakasam, former Chief Minister and a Veteran leader
of Andhra.

The Board of Trustees decided to inform the Government
in reply to a communication that the Devasthanams would be
willing to accommodate the Veterinary College at Tirupati
on; the first floor of the building proposed to be given
for the Polytechnic School in Kapilatheertham Road and place
the Dairy Farm of the T. T. Devasthanams at their disposal.

The Board resolved to meet the non-recurring : expenditure
of Rs. 55,000 and one-third of the annual recurring expenditure
of Rs. 1,40,226 for a period of five years, in respect of the
proposals of the Government to establish a Botanical Garden
and a Fruit Research Station at Tirumala under the I. C. A. R.
scheme.

D T. T» Di.MQNXHZtf BULLETIN

The Board, resolved to make arrangements, for publicity, sale
pf publications^, exhibitions^ Parana KalakshepamSj, religious
discourses,, etc,,, during the days, of. the Krishna Pushkaram
Festival for. the period from 2L--6 — 57 toi 2-r-7^— 57. on-behalf
of T. T. Devasthanams.

The Board accepted of the decisions of "the Conference held
on 18 — 5 — 57 at Hyderabad in regard to the establishment of a
100- bed' Hospital at Tirupati.

The.Board requested the. Executive: Officer- to get. a. scheme
prepared for the establishment of a, 'Zoo' at Tirupati and it?
development in.a planned manner.

The Board sanctioned the, purchase of" more number, of
buses to relieve the congestion in the bus traffic to Tirumala.

The Board sanctioned' an' estimate- of R's'. 7,875;i000 for
the. construction of a- three- storeyed building, for the Sri Padma-
v-atbi Women's College at Tirupati.

The Hoard sanctioned an estimate ofRs. 9'5 lakKs for
the construction of another big Choultry at Tirumala like the
one at Tirupati with 150 well-equipped rooms, as the accommo-
dation available at Tirumala is found" to be inadequate ihspite
of the addition of new buildings^ every year.

The Board .sanctioned, the estimate, for Rs., 9.5,400 .fon cons?
truciiomof 22' tenements* over the; 1st floorofi Thousand Pillared
Mantapam, Tirumala.

The, Board accepted, the. sum, of R&. 1250. sent by Messrs;
Kumar, & Bros., Madras for subsidizing the publication! of
TMrappayai*— Thiroyentbavaiiihi Tamil: fon 5000 copies, soias.to
make them- available to the1 devotees at very low;price.

The Board sanctioned the estimate of Rs. 1,,500 for making
a» pith, model of. Tirumala, Temple; and surroundings through
Tf.,KL Mahaling* Rao oft Madura.

The Board appointed Dr* M. Narasimhan as Health. Officer
at tirumala for a period of one year.

•SYMPOSIUM OF 'HINDU WORSHIPS

PRAHLADA
K. Srinivasan, P.R.O,, Southern Railway.

RIRANYAKASJPU.ftheMng of Daityas, was at !the. height
• of- his. glory and power,. He had in born hatted;of God
VdshnUibecause his brother Hiranyaksha had been killed by him.
He had, therefore taken a vow :to wreak vengeanee«on ,the
D.evas. JHe ordered .that the name of Vishnu should not be
uttered by any. of his subjects. The performance of ;yagna and
all rituals .were interdicted since the Vedas established the
existence of God Vishnu. The .word Han was eliminated from
all books and the mind of his subjects.

Hiranyakasipu's one desire was to -conquer death and 'with
that; end in view = he stipulated the request that -neither water ?nor
fire, man nor God, animate nor 'inanimate, inside nor outside,
neither on earth nor in the air, neither by weapons, day nor
night should be the cause or time for his death. The Creator
granted his request. Hiranyakasipu .blessed with his boon
became a .tyrant. He felt that Might was right,

Hiranyakasipu appointed :Shanda and Marka as teachers to
his ?s<m fPrahlada. Shanda ;and Marka were the sons of
S,iikrachar;ya, ths .priest of the demons.

Prahlafla as a Divine Child.

It is futile, to recount Piahlada!s excellences which are innu-
merable. The greatness of Prahlada, in whom could be seen.a
natural affinity for Lord Vasudeva is referred to. Having laid
aside playthings even as a .child, Prahlada, who looked like a
dunce by reason of his mind 'being fully absorbed in theTLord'
and whose soul was possessed hyXord Sri'Krishna, as though
by some spirit, did not view the world as such (as it appears to
w.ofldly men, "but as "full of Sri Krishna). .Sitting or walking,
eating or drinking, lying down or speaking, he was never
conscious of these acts, finding himself constantly folded in the
armsiof iliord ;Go3vinda '(the tprotectorsof cows). Now Ihe *would
cry »'(in ;agony at :the sudden .disappearance :0f the iLord), (his
mind roverwhelmed wilh the thought of Lord 'Vishsnu ; now
(when the .Lafdjappearediagaiii) he laxrghed ;andtfull of delight
at His thought he would now sing His *praises at the pitch of
his voice. ,He .would, Shriek .with. qpen throat and .dance .casting
alltba&efiilness.to.the winds ,(as. it were). .'Now imagining »him-

8 T. T; D. MOOTHLY BULLETIN;

self to be (none else than) the Lord and completely merged in
Him, he imitated His doings.

One day Hiranyakasipu asked his son what the latter
regarded as good. Prahlada replied that souls whose mind is
ever disturbed with the false ideas of •'.!•* and-* mine * held this
to be good, that having abandoned one's home, which degrades
one's soul, and is just like a well whose mouth is hidden, one
should go to the woods and take refuge in Sri Hari.

On hearing the words of his son (Prahlada) so full of faith
in Lord Vishnu, the demon (Hiranyakasipu) laughed and said:
" The intellect of youngsters is perverted by the machinations
of others. Let the child be properly guarded, so that his
intellect may not be perverted by Brahmans devoted to Vishnu
and living incognito at the preceptor's residence.

As for the vision of Prahlada he saw the supreme spirit
itself described (by the wise) as one whose ways cannot be easily
comprehended by those that are labouring under the misappre^
hension that " he is my own and he is another ", and in whose
quest even (great) exponents of the Veda such as Brahma, the
Creator, get bewildered. Indeed it is He who is responsible for
changing his outlook and making it universal. He told his
preceptors that just as iron moves of itself in the vicinity of a
magnet, so his mind unaccountably was drawn towards Lord
Vishnu who holds the discus Sudarsana in one of His four
hands.

Having brought Prahlada to their residence, the Preceptors
of the Daityas praised and coaxed him and questioned him in
soft words as to wherefrom he imbided the perversion of his
intellect which was not found in the other daitya boys who
were his companions. They pleaded with him to reveal who his
teachers were and if the aberration of his mind was brought
about by others. .'''.-

Prahlada replied that it is only His Maya that brings about
the false notion in men's mind that one is one's own and one is
another when the Lord is propitious, the false, notion in men,
embracing the destruction that "another is he and another am
I" found in beasts, is dispelled.

The preceptors taught the child by texts dealing with the
firstthree objects of human pursuit, earthly possessions, gratifi-

SYMEPOiSUM OF HINDU WOBSHIPS : PB AHLAD A

cation of the senses and religious merit not with final beautitude.
One day Hiranyakasipu asked Prahlada his child to repeat some-
thing excellent which the child had fully mastered.

Prahlada replied :

SOT

To hear the names, praises and stories of Lord Vishnu and
chant them, to remember Him, to wait upon Him, to offer
worship and Salution to Him, to dedicate one's actions to Him,
to cultivate friendship to Him and to offer one's own self to Him
are reckoned to be the highest forms of learning. Mind becomes
pure by the practice of these nine methods of Bakthi.

Indeed a hundred years is reckoned to be the length of a
man's life Half of it is of no use to a man who has not been
able to subdue his mind ; for, consigned to blinding ignorance
he remains lying down during the night. Twenty elapses in
infancy, when the fellow remains steeped in ignorance and in
boyhood, when he remains absorbed in play ; and twenty years
roll by in helplessness, when his body is in the grip of senility.
The rest actually passes away in negligence, when the man
remains attached to his home through desire which cannot be
easily satiated and through overwhelming infatuation.

•ft II

Srimad Bhagavata,
Then Hiranyakasipu devised many methods to kill
Prahlada. He first ordered his armed men to kill him by
weapons. Prahlada sat in deep meditation of God Vishnu and
no arrow or any deadly weapon could cause him any injury.
He remained unaffected. Then the royal elephants, were
ordered to tread upon him ; serpents bit him ; he was hurled

tO iT. T. JX MONTHLY eB

down from .mountain tqps ; his .food .was poisoned ; .the five
elements ,werekroused against him,; .but all these attempts to
kill him proved futile. ?Hiranyakasipu was 5in a ,fix and he
began to think as to what might be the ultimate result of this
conflict between him and his son.

One day, he looking at Pr-ahlada said-: '"Where is that
Lord of the universe ather.thanrtne,, that has :been often men-
tioned by you, O' wretched one? If it is urged that he is
everywhere, whereTore is he not seen in ihe Pillar ? I being
alMn-all, here do 'I sever your head from your trurik, a'braggaft
that you are. Let Hari wfro is'the asylum -sought 'for by you,
protect >youito-day !." Thus tormenting again and again -his
son, '"Hiranyakasipu'sprang from his exalted-seat, and'knodked
the pillar with his 'fist. That very moment there-rose in that
pillar a, most terrific .crash, as a result .of which the Shell ,o.f the
cosmic .e.gg .cracked and on ^hearing which it reached the spheres
of -Brahma and-others. They for their part .actually ;suspected
the , dissolution <o.f their »v;ery abodes. Jn order .to substantiate
the.uttaran,ee.0f;His servant. and <His; presence amaU-objects, (the
Lord appeared in theipillar.of the court, assuming a 'queer .focm
which was neither fthat of, a. beast nor .that-of.a .human being,
bearing the form of a man-lion, threw *Hiran-yakasipu ;away
down .atsthe entrance, ..on iHis/thighs, as a serpent would rknock
down a rat, itore:hinv with His claws and -killed shim in an even-
ing hour which was neither -a day n.or might thus without
violating the boons granted "by the Creator to Hiranyakasipu. ,

It is said that "Prahlada did penance even when he was in
embryo for 1000 years. EJhtuvasthe gteat devotee-did penance
for six months and came. back to the Kingdom and did further
penance. Prahlada represents WT<JI speciality in Bakthi. Hence
his devotion to the Lord ,is .considered -greater ^than that of
Dhruva.

A REQUEST.

The, pilgrims are requested to be present at the Itime
Of PA"RA"KAMANl— assortment of offerings of coins etc.,
received in the Hundi or KLoppera — conduated in Sri Varu's
Tirurnala in the .afternoons usually .at the time of
DHARMA ;DARS ANAM.

(Continued faomfprevio us -issue;}

SAINTLY STEERERS QF THE SHIP OF

BR AHM AD VAITA OF THE :UP ANISHADS

.-Sri Ananthanandendra Saraswathi

Sri ^imuktatman :

Sri Vimuktatman ds an limportatrt writer on Advaita.
Sa&v3Jnatma;isfers;tD "Mukti Kovida *' ,in cverse 14 <tff • Chapter
IV jaf his;Samkshepa::Sariraka. Madhusudana Saraswathi'm -his
commentary oruthe rSamkshepa SaTiraka, Sara Sangraha, sa-ys
that -the Mukti S.,ovrda mention eddn verse 14 is'the /author «df
Ishta , Slddhi » (Ishtasiddhikara). Ntsimhasrami and Ramatirtha,
two •>. other commentators -an SamksheparSariTaka, aJso say that
Mukti'Kiovida refers \tothe Ishta :SiddM Kara. Ishta Siddhi
is -.the iwouktof 'Sri -¥imukta:tnTan. JHe. should theieforeibetplaced
eaEliertthan -Sarvajnatman. .Chttsukhacharya alsonrefers'to him
in -his Tatwaptadrpika. iBfisidets Ishta 'Siddhi, ;he has ^written
antother motk calLed , 'SBramana Vada.Nimaya.**

Sri 'Sarva'jndtma .Muni :

Sr,i,Sar.vajnatma;Muni.is;saidito be a disciple of Sri 'Sanka-
racharya ^nd ;his immediate .successor, to the Kamakoti -Pitha.
In his,Samk&hqpa,Sariraka,Sar<vajnatma says he wrote the woik
during the .reigmaf Manukuladitya. His Magnum ^Qpus, ithe
Samkshepa ISarirak^, as .its name itself dmplies, ,is,an abri4®&-
ment of ,Sri .SankaracharyaJs JBrahma, Sutra Bhasljya. He .has
got «an indivaduality of his .own, sand discusses /m any topics
geEmans to .the .issues n ot, previously ^ discussed by the Acharya.
There are \ahout.,eight .commentarijes on Samkshepa SaTirak^^Qf
.which those.by Madliu&udana .Saraswathi. and Nrasimhasrami,
are the .most important. Sarvajnatmads* one;Qf the Hierarchy ,of
the Advaita ^Acharyas worshipped -at ?the time of Vyasa P.uja.
Besides .Sarnkshepa .Sariraka .lie Jias .wdtten two^therwoEks i.e.
Pancha Erakriy^ .and JRramana ,Laksliana.

Sri Vacha^pati sMisra :

Vachaspati Misra seems to shave feeensa native ,0f .Mithila.
.He was a<versatilfi ^scholar and :a ^writer ;6f vast -.distinction who
has ^written. authoritative Ttonres on.all ;the-IDaraanas?of Jhisstimes.
Bhamati, .his imaaterly icommentary ion :Sri SaiikaEachaEya1*
Brahma Sutra JBhashyaJS!theimQStifamQus;scholiast that is ^always

read J

12 T. T. D. MOITTHI^Y BULLETIN'

According to a tradition current among scholars (vide
page X, line 6 to 26, Bhamati Chatussutri-Suryanarayana Sastri
and Kunham Raja. T. P. H.) Vachaspati Misra named his
sub-commentary on the Brahma Sutra Sankara Bhashya after
his wife, whose dutifulness and uncomplaining submission to
his will earned for her this unique celebrity. From the very day
of his marriage with Bhamati when, he had to listen to scholarly
discussions, Vachaspati was impelled to devote himself heart
and soul, to writing tomes on all the Darsanas, expounding
therein dialectice of a brilliant order. But more than the com-
position of all these works, his labours in the cause of Brahma
Vidya, that took the form of his masterly Scholiast, his magnum
opuSj on the Brahma Sutra Sankara Bhashya, so much engrossed
his attentions and his energies that he entirely forget the exis-
tence of his wife, who, however, during all his years of unremit-
ting scholarly labours, waited on him with the exemplary wifely
devotion such as could be -met with only among Hindu Wives.
When, however, Vachaspati had finished his Sastric labours, he
was far past the meridian of life. Almost suddenly he seemed
to awake to the existence of his wife Bhamati on whom he had
not bestowed a single conjugal attention. Deeply touched by
her uncomplaining devotion, and sorely troubled by qualms, he
begged her forgiveness for having so callously neglected her.
Bhamati assured him that she was supremely happy to have
served her Lord. With becoming modesty, however, she
submitted that her only regret was that she was not blessed
with progeny to perpetuate their race. Vachaspati, who was
now on the wrong side of sixty, assured her that she need not
rue the absence of progeny. He said he would immortalise her
and her exemplary wifely devotion by naming his masterly
commentary on the Sankara Bhashya after her. Hence it was
that this Commentary came to be called Bhamati. Thus was a
tardy but sincere reparation meted but to a neglected wife.

This work says Vachaspati, was written during the reign of
King Nrga. The name Bhamati is associated with one of the
two main schisms of Sri Acharya's interpretation of the Brahma
Sutras called the Bhamati Prasthana, the other being Vivarana
Prasthana after Prakasatma's Panchapadika Vivarana. There
are about six commentaries on Bhamati, the best known of them
being the Kalpataru by Sri Amalananda. Besides the Bhamati,

SAINTLY STEEREBS.\.,,UPAmSHADS 13

Vachaspati Misra has written (1) Brahma Tattva Samiksha, a
commentary on Mandana Misra's Brahma Siddhi (2) Nyaya
Kanika, a commentary on Mandana Misra's Vidhi Viveka,
(3) Tattva Bindu, an independent work on the Purva Mimamsa
of the Bhatta School, (4) Sankhya Tattva Kaumudi, an inde-
pendent work on the Sankhya Darsana, (5) Nyaya Kanika
Tatparya and (6) Nyaya Suchi Nibandhana, a supplement to
No, 5.

Vachaspati is said to be the originator of what is called the
Avachchheda Vada. He is always appealed to in many later
works, whenever weighty support is sought for establishing a
particular philosophic stand.

Sri Prakasatman :

It was Prakasatma, who brought Padmapada's Pancha-
padika into greater popularity, through his learned commentary
thereon called the Panchapadika Vivarana. As has been already
said, he was the orginator of the Vivarana Prasthana. Later
writers refer to him as the " Vivaranakara." He is one of the
Brahma Vidyacharya's worshipped at the time of the Vyasa
Puja. Several sub-commentaries have been written ori the
"Panchapadika Vivarana, the most important of them being
Tattva Dipana by Akhandananda Muni. Prakasatma has
written three other works, namely S a riraka Nyaya Sangraha,
Sabdanirnaya and Laukika Nyaya Sangraha.

Sri Amalananda:

Sri Amalananda is the author of Kalpataru, a sub-commen-
tary on Vachaspati Misra's Bhamati. Amalananda was also
called Vyasasrami. He belonged to the Maharashtra Desa.
Besides the Kalpataru, he has written an independent work on
the Brahma Sutras called SJastra Darpana. The tenets of
Advaita Vedanta as embodied in the , Brahma Sutras are very
faithfully reflected in this Darpana (Mirror). It is in the forra
of lectures on each Adhikarana of the Brahma Sutras. Amala-
nanda has written a commentary on Padmapada's Panchapadika
also, called Panchapadika Darpana. He has been referred to
by Madhusudana Saraswathi in his Advaita Siddhi and by
Appayya Dikshita in his Siddhanta Lesa Sangraha. Appayya
Dikshita has written Parimala, a commentary on Kalpataru.
Lakshmi Nrisimha has also written a commentary on Kalpataru

14 T. "T. ^ MONTHLY BUUIiBT-IH

called Abhoga. There are -other commen tares also -'on
Kbalpataru.

Sri Harsha :

iSfiJTarshais.anather.irflprortant .writer- on Advaita. <He is
themuthor^of -Khandana iKihanda^Kihadya. :This is >said -to be
one .-of .the (important iwocks .on Advaita Dialectics. It. has been
composed mainly for refuting the doctrines of the Sunyanavadis
and Naiyayikas. Sri V idyaranya and Madhusudana . Saraswati
refer to, this w,ork in.their own w.orks. .Sri Hacsha was -the son
of Hirapanditha.and Mamalla Devi. He seems to iave been
the native of Kanouj (Kanya Kubja) and .to have lived during
the llth century. Chitsukhacharya has written a commentary
on his Khandana Khanda Khadya. Besides 'Chitsukha's there
ar.e?about»lJL .m£>ieicammentaries on \this n.work, ;Siii Harsha has
wri tten -nine dtther wor&s .

Sri Ananda Bodha :

:Sri .Ananda Bodha is , another well-known texponant .of
Advaita. He is ,the , disciple .of yim.ukta.tman, -the «author,Qf
Ishta .Siddhi. * One .of the ; five interpretations of Mithyatvais
attributed to -him. He quotes .from the Ishtasiddhi .of Vimuk-
tatman. In^on® context he <sa,ys, *' <Ihis. has-been ,-said by the
gurus; ((Etade,voktam Gurubhthi). He.is.the authornof N.yaya
Dipavali, Nyaya Makaranda, ^alsoucallfid Nyaya.padesa.Maka-
randa Pramanamala and Sabda Nirnaya Vyakhya. His Nyaya
Makaranda is intended to demolish the arguments of the
Naiyayikas. He ffrequently -refers to Wachaspathi pMisra, -and is
himself -referred *to%y 'Madhusudana Saraswati. ='Ghitsukhavhas
wfitten**commentafies on ^Nyaya fMakararrda and Tramanamala.
Sr-i $Sukapraka«a, a *disciple»df Ghitsitkha %as also written 'a
commentary ' on Pramanamala. rHis \Nyaya Dipavali has-been
commented upon ^by -Arnritananlia Yogi and Sukapra*kasa^also.

Sxi , Anandanubliava :

,-Sri /Asnandaniibhava ds, a, writer cof ?great rantiquity. s^esis
4ctiown to havexamposed Nyayaratna iDrpavali/and fEadartha
'IMirrraya. 'EGfee fcnrmer 'refiites'lrbe'views rof Naiyayifcasaand. the
.lattertthosetnfjthe^alsjeshikas. iBjath of -..these- woiks. have .bean
jttammBnted rapcmiby /iknandagiri-amhtbe later -alome hastbeen
xram meuted -upon iby .Atmas warupa Rhagavan.

SDBEREE&. - . ,. -UBAmSHADS 15

Sri Chitsufchacharya, ,:•,

Sri Ghitsukhacharya is-another important' and« authoritative
writer- on Advaitai He; was the disciple-of Jhanottama-.and; the
©uru of Suka Prakasamuni. He has- written several, works, the
most important; of them.being Tattva Pradipika* also known as
T<attva IMpikai This; work refutes- the 'objections raised against
the Advaitia E>octrines' by the?duallsts, such- as- the Tarkikas.
The arguments^ raised^ herein provoked" a« reply- from, the
Mdhwas. Yyasaraya. w»rote l%ayamrita reftit4ng the arguments
advanced in the Tatwadipika. Besides the Tatwadipikaj Ghit-
sukha has written thirteen other works.

Sri Sankarananda :

Sri Sankarananda* was; the, disciple of Anantatman* and
Vidyatirtha^andj was the, GJuru»of BharatL K>rishnai Tirthas and
Vddyaranyav He.seem&to have: been a; native; ofi Madhyarjuna*
also.; known asv XiruvidaimaruduTiin Tanjore Bistrict. He was
the &o.n?ofiV«anchesaland V*enkatasubbummai He was;asspciated
with ¥idyaranya:in, the; estiablishment oft s'orae, new Mathas
affiliated .to. the , Sringed *Mathai His important* work is Atrna^-
puranai known as , Upanishsd Ratna-, containing the essence, of
thet Upanishads; in v^erse in the form of anecdotes-. Besides
Atmaputana he has* written-- dtpikas; on about\27 Upanishads*,

Sri Bttarati Krishna Tirtha :

Sri Bharati Krishna Tirtha- wa& the disciple of Sri. Sankara-
nanda and of Sri Vidyatirtha. In his Purvasrama he was, the
brother of Madhava, who afterwards became Sri Vidyaranya.
His works are (1) Vaiyasika Nyayamala- (probably ih'collabora^
tiemv with? Sri; Vidyaranyaj, (2)i V.akyas Sudha ;. Vyak-Kya and (3)
¥ratak-ala: Nirnaya;*,

Sri" Vidyaranya .:,.

Sri Yidyaranya was the- name-assumed, by, Madhayachary^.
when. he entered. Sany.as>asrama. He, was the son. of Mayana
and. Srimati and. the, , brotheri of Sayana and Bhoganadhas . He
belonged to a; family of K-arnataka, Brahmins., In medieval
Sanskrit literature, Sri, Vidyaranya, occupies, a unique place, He
stands second,* only to., Sri, Sankarachar^a. He becama; the
B.Qntiff of the/ Sringeri. Matha and was, in, a* sense; the; very
founders ofsthe^ kingdom, of, Vij^yanagar. He, was the^ Minister

16 ( T. •'"& IX MbFI?HLY'

and Couriseller of three kings of the Vijayanagar Empire. H6
was called Karnataka Simhasana Sthapanacharya, He was a
versatile genius. His Bhashyas on the four Vedas, Ms Pancha-
dasi and Jivanmukthi Viveka are well known. Among his
other works are (1) Anubhuti Prakasika, (2) Panehakosa
Vichara, (3) Brahmavid Asirvadapaddhati, (4) Mahavakya
Vivaranam, (5) Vakya Sudha, (6) Vivaranaprameya Sangraha,
(7) Brihadaranya Vartika Sara, (8) Nrsimha Tapini Upanishad
pipika, (9) Aitareya Upanishad Dipika and (10) Parasara
JMadhaviya.

Sri Nrisimhasrami :

Sri Nrisimhasrami is another important writer on Advaita;
H6 lived in the llth century and was the disciple of Sri Girva-
nendra Saras wathi and Jagannadhasrami. Appayya Dikshita
refers to him in his Siddhanta Lesa Sangraha. His works are
(1) Advaita Dipika, (2) Vedanta Tattva Yiveka, '(3) Tattva
Viveka Dipana also called Advaita Ratna Kosa a commentary
on his oWn work Vedanta Tattva Viveka, (4) Advaita Siddhanta
Vaijayanthi, (5) Tattvam Padartha Prakasa, (6) Vedanta Ratna
kosa being a commentary on Padmapada's Panchapadika,
(7) Bhavaprakasika, being a commentary on Prakasatman's
Panchapadika Vivarana, (8) Bhedadhikkara and six other
works. Nrisimhasrami was the Guru of Dharmaraja Adhwari,
the author of Vedanta Paribhasha. There are about eight
commentaries on Tattva Viveka and six commentaries on
Bhedadhikkara.

.Sri Dharmaraja Adhwari:

Sri Dharmaraja Adhwari is also a well-known Advaitic
writer. His Vedanta Paribhasha is a standard work on Advaita
Vedanta, and all students of Advaita Philosophy are expected
to read it before studying other books on Advaita. It deals
with the technique of Advaita Vedanta expounded in the
terminology of the Naiyayikas. He belonged to Kandra-
inanikkam in the Tanjore District and was a contemporary of
Appayya Dikshita. Ramakrishna, the son of Dharmaraja
Adhwari has written a commentary on his father's Vedanta
Paribhasha called Sikhamani. Anantha Krishna Sastri of the
Calcutta University has also written a commentary oh the same.
There are six other commentaries on the Vedanta Paribhashai

SAINTLY STEERERS. •*; - . . .UEAHISHADS 17

besides Vedantha Paribhasha Dharmaraja Adhwari has written
(1); a commentary on Padmapada's Panchapadika and (2) Tarka
Chudamani, a commentary on Gangesopadhyaya's Tatwa
Chudamani. He is also reported to have written a commentary
on a work of Sasadhara.

Appayya Dikshita :

Appayya Dikshita occupies a place among the few top-
ranking writers on Advaita. He was proficient in all branches
of learning and so versatile was his genius that he like Vacha-
spati Misra adorned whatever he touched. There is hardly any
important branch of Sanskrit literature which Appayya Dikshita
has not embellished with the flashes of his brilliant intellect.
He was born in Adayapalam, a village near Kanchi. He was
the son of Rangarajadhwari, the author of Advaita Mukura also
called Advaita Vidya Mukura. Appayya Dikshita describes
himself as the son of Rangarajadhwari, " Advaita Vidyacharya.*'
He lived at Vellore under the patronage of Ghinna Bhomma.
He was the teacher of Bhattoji Dikshita, the author of Siddhanta
Kaumudi, the standard work on Grammar. Appayya Dikshita
lived to a very old age. He shuffled off his mortal coil at
Chidambaram in his 72nd year. He is the reputed author of
104 works covering all branches of learning. He has written a
commentary called Parimala on Amalananda's Kalpataru
(itself a commentary on Vachaspati Misra's Bhamati) and has
also written an independent work on Brahma Sutra called
Nyayarakshamani. He has also written a commentary called
Sivarkamani Dipika on Srikanta Bhashya on the Brahma Sutras
according to Saiva Visishtadvaita. Among his other works are
(1) Kuvalayananda (2) and Chitramimamsa (both Alankara
Granthas) (3) Yadavabhyudaya Vyakhya (commentary on
Vedanta Desika's Yadavabhyudaya) (4) Mayukhavali (a com-
mentary on Sastra Dipika) (5) Nyayamuktavali, a vritti on
Brahma Sutras according to the.Madhava School (6) Naya Mayu-
kha Malika a vritti on Brahma Sutras according to the Ramanuja
School (7) Naya Mani Mala (a vritti on Brahma Sutras accord-
ing to Srikanta School) (8) Naya Manjari (a vritti on Brahma
Sutras according to the Advaita School) (9) Siddhanta Lesa
Sangraha, discussing the doctrines of the various sub-schools of
Advaita (10) Anandalahari, explaining the real meaning of
Srikanta's Bhashya with a commentary on the same, (11) Ratna

18 T: T; D.. MONTHLY

Pariteshai with, commentary, (12)( Sivadvaita Nirnaya
(13), Sikharini M'ala<and itsi commentary/ (14) Sivatatva7 Viveka
(15 «§t 16), Brahma? Tarkai-stavaa and: its; Vivarana, (17) Vidhii-
rasayana- and (18)j Upakranwi Upasamhara. He has w-ritten
some works criticising the Ramanuja and Madhva Schools, and
number of Stotras and Miscellaneous works on- Mimamsa,
Dharmasastra, Lexicon and Saivavisishtadvaita. He is said to
have written in all1 104 works;

Sri Bhattoji Dikshita:

Sri Bhattoji Dikshita,, the great Grammarian,, was? the, son
of Lakshmidhara. and brother of Rangpji, Difcshita.. He
belonged to the- Maharashtra country: He was- initiated into
Mimamsa and, Vedanta by Appayya Dikshita, and- asi such is a
direct, disciple of Appayya Dikshita. His work Tatwa Kaustu-
bhaJs, directed against, the, arguments of the; Dwaitis, He - has
•written.seMeral works on Advaita, Mirnamsai, Dharma.Sastra
etc.. His works on Advaita. are (li) Tatva^ Kaustubha (^)
Advaita. Kaustuhha,and (3) Tatva Viveka Dipana, Vyakhya:.
Amojig^his, works are 6. wxirksL on Gjrammar.and IS works, on
Dharjna? Sastras.

(To be continued)*

Religious lectures" Held' during the month1 of May 1957
T. T. Devastlianams Information Service Office,

at Sri Srinivasa Balaji Bhavan,
Himayatnagar Road, Hyderabad-Deccan.

Date1 Discourses given by . Subjects

11-5-57 Sri P. Venkateswara.Rao. SRII KRISHNA LEELAOJ..
25-5-57 Sri P. Pbornachandra HARiKATHA.on.SrlKrishna?-
Sekhara Rao tayabharamu.

19,« Royapettatt High Road, Madras — 14.

4-5^-57 Sri Vengalathur. Mani, RAMA JANANAM. ,

Sastrigal

5-5^-57' Sri Suprabhatham by PRAYER MEETING..

Bagavathars

7* Sri:Udayalur A. Raja- KANAYAZHI K'ODUTHAL

gopala Sarma*

7? Vidwatr Sri S-Wami A^LWA>R AMUDUI

VenkateswaTanarrda;

25— 5?-&7i Vidwan Sri R. .a,. Bfaga- BIBB; on? SANKARAGHAKYA

raja, Rao, AND;-HIS WQRKL

fHNI>U3RELIGION.
P. V. Ramanujaswami, M.A.

is endowed with a highly developed brain and a mind
y> which are absent in the animals. These along with his
.erect posture which enables him to use his hands freely make
him superior to the animals. He is not satisfied with what he
sees around him and with the help of his mind thinks about
what he -sees and tries to understand its nature and find out its
origin. These thoughts of man, about the phenomena of nature
constitute his philosophy and his conduct as regulated by these
.thoughts, his religion. Thus religion and philosophy are inti-
mately .connected with, each other and are in fact different
phases of the thoughts of man regarding the phenomena around
him.

"^Religion is the recognition of a ;superhuman power far 'the
bringing inlro exist encdaf. the .phenomena in and around ,us and
'for their (regulation,. 3Bhat pow,er may be in the jfoim 0«f a
personal 'God^ or impersonal -agency.. Conduct .based upon the
recognition of such a power is also religion. The definition of
the relation betw.een man and the superhuman power is the
essential problem of ^religion.

•Religion is essential sfor .man. Man feels dmite in this
infinite oaniverse,. The universe baffles his intellect. He does
not <feel :happy in >a luaiverse of which he is completely ignorant.
sHe suffers smissry. Me is conscious «of his mortality. He tries
to escape from "all <these. iHe finds everything transitory in this
world. He wants 'to get over the transitoriness and lowgs for
everlasting existence, happiness ;and knowledge of the world.
He knows ithat God is alll these and .seeks to rbecame like Him
OTo,n;e <with Him. ;He is not satisfied -with .this world. 'He
feelieves tiha* God. alone can make Mm godly. For this he needs
religion. Science does not help him in , this quest. -Science
•cannot , go beyond or;peep behind the world of sensations.

As the -constitution of man is uniform all over the world
and as .every where he is faced with-tne same problems aboiit
Ahe phenomena ahcxut Mm, .there .can '-be no race or nation
•without religion 'unless man is identical with the .beast. In
every part of the -world .man "has .thought about the problems *of
life and :shaped his own Religion (matkam). Even the most
primitive people have their .religion. In this way -religion is

mmversad.
2

20 T. T. D. MO3JTTHLY BULLETIN

Certain practices and symbolisms have got themselves
attached to every religion. They are of course necessary for
social unity and outward recognition. But these should be
clearly distinguished from the essentials of religion. According
to the Vedic view, belief in the existence of God or a super-
human power is the primary pre-requisite of religion. The
existence of self which is felt by all sentient beings is also a
postulate of religion. The feeling of dissatisfaction with the
things of this world and disappointment at the mortality of
existence produces an endless desire to attain God or reach the
superhuman world which is the cause of his existence. The
human being feels that he has been separated from God and
aims at reunion with Him. God is the unifying, principle in all
things and man desires to realise the inward being and become
one with Him. The methods followed by him for this unifica-
tion constitute the next essential of religion. These are the
knowledge of tattva, hita and purushartha and their practice.

Apart from atheism and agnosticism, which cannot strictly
be styled as religions, there are several forms of religion, known
as Monotheism, Polytheism, Pantheism and so on. Monotheism
is belief in the existence of a single Godhead. Polytheism^ is
belief in the existence of several Gods. Pantheism is the belief
that everything is God and God is everything. Montheism
again is of two kinds, Deism and Theism. Deism accepts a
single Godhead but makes him external to the world he creates.
No sort of relationship exists between the God and His creatures
and the latter can never become one with the former. Theism
presupposes not only a single Godhead but also his existence in
the world he creates or evolves and not outside. Both embody
a belief in a single j,God, but theism believes in revelation while
Deism does not.

As religion is concerned not only with the phenomena of
this world but also with supersensory or superhuman concepts.
Perceptic-n or inference cannot help us in understanding facts of
religion. They are always revealed to highly gifted persons
called Seers. This is called Intuition. So revelation is the only
means of acquiring knowledge of God and our relation with
Him. Revelation does not come within the reach of the
experience of all people. It occurs only to those who by their
wisdom and conduct have reached superhuman level. Such

HINDU RELIGION 21

people are only human by their form but superhuman by their
knowledge and experience. The Vedas constitute the revela-
tions of successive generations of Seers of ancient India. So
they form the foundations of our religion.

Our religion is the religion of the Vedas. The Vedas
contain the revelations of our Rishis. So our religion can also
be called the Arsha religion — the religion of the Rishis. The
term Hindu religion is a misnomer. Hindu was originally a
name applied to the country. It is said to be a corruption of
the word Sindhu. A country cannot have a religion but only a
nation. The designation Hindu subsequently came to be
restricted to the Aryas of North India. But the religion is not
confined to them alone. So the term is inappropriate in any
manner to our religion. Aryan religion is too wide a term in
one sense and too narrow in another sense. Vedic religion or
Arsha religion is a more appropriate term for our religion. The
name Hindu Religion should be replaced by any one of these
terms, preferably the latter.

Although the Vedas form the basis of our religion still the
foundations of our religion extend a little beyond the Vedas.
It is accepted by all that our religion (dharma) is based not only
upon the Vedas but also upon the Smritis and the conduct of
the seers (sadacara) as well as the impulse of the trained mind
(pravritti). The terms are very wide. The Vedas are said to be
unlimited in origin but we have only a limited quantity of them.
The other portion is lost for us. The Smritis are the sacred
laws laid down by the Rishis who were well-versed in the whole
body of the Vedas— both the existing portion and the lost one.
But for the Smritis, we could not have had access to tne contents
of the lost portion of the Vedas. The Itihasas and the Puranas
and the Agamas are considered to be equally authoritative as the
Smntis. It is said that the Itihasas and the Puranas only
supplement what is contained in the Vedas. The Itihasas are
the Ramayana and the Mahabharata. The Puranas are eighteen
in number. The Vishnupurana and the Bhagavatapurana are the
two most important from the point of view of religion. The
Agamas are two-fold, the Vaishnava and the Saiva. The
Vaishnava Agama has two varieties, the Vaikhanasa and the
Pancharatra. Sakta and Saiva are varieties of Pasupata Agama

m T. T. D.

The ^garnets are important for temple worship. The Sutras
airs also considered to be as authoritative as the S-mr.itis because
the latter are mostly based on them. The Sutras -describe vthe
Vedic and household rites and the duties of mankind. In
cases not covered by the Vedas and the Smritis, the conduct of
the -Seers is to be taken as the law. ;By conduct we understand
the normal conduct and not the exceptional acts performed by
them under special circumstances. In cases where we do-not
find any specific inductions or precedent as to the course of
conduct to be followed 'by us, we may depend upon the impulse
of our mind, which has been trained in several 'births ; !but the
•mind should not be swayed by emotions. We cannot be sure
of this and so we should -not resort to this course generally.

The. religious practices are varied .and many. The ..first'
.variety .comprises the Yedic rites called sacrifices. They are
intended -to please the Gods ,who in their .turn satisfy the wishes
.of the performers. It is clearly stated in the Bhagavadgita that
men should satisfy the Gods by means .of the sacrifices and, the
Gods, pleased thereby, contribute to the pleasure of the men
in return. It is said in the Manusmriti .that -God ^created the
animals and -plants for the purpose of the sacrifices. The
animals and .plants that are killed iniand for a sacrifice attain
superior .status in life and sosthere is no cruelty in sacrifices.
There is another class of iDevas called the 'Pitris. ?Ilf tihey uue
•pleased, they bless their progeny with wealth, -.wisdom, longevity,
happiness, 'etc. The sraddhas -or funeral rites. are prescribed for
the -gratification of these Gods. The Yaynavalkyasmriti declares
this fact. The study and 'recitation of the 'V:eda will please the
Seers who have given it to us. They will consider their ftroubte
o!f itransnaiiting the iVeda -toois amply ^rewarded if we study it
and preserve it from loss.

The practices, again., are .of three kinds, as daily practices,,
occasional ^practices and optional practices. The .first ,tw,o.ar,e
obligatory. Their performance not only absolves us .fcom .duty
b.ut also }praduc.es positive sbenefit to u&. T-he .non-obligatory
.practices ar.e prescribed to -attain rcertain 'benefits , and »those who
d:© not .desire )those benefits, .need mat perform them.
tiron-performanee does not produce evilltke that of the
gatory practices.

HTSHGT EBLIGION-. 23

The- obligatory practices will wear the aspect of samskaras
if they are performed on the ground that they are prescribed;
but they will be helpful to attain moksha or salvation if they
are performed in a dedicatory manner without any regard for
tire result thereof. When they are performed in the latter
manner, they turn the performer into a sthiiaprajna and He
attains jnana and attains moksha by meditation on God. This
is c called Kurmayogai

There are other practices like Jnanayoga, Bhaktiyoga and
Prapattiyoga. Jnanayoga is detaching the mind from the
phenomena of the world and practising to pivot it always on
God. It is not possible to attain this unless the sins are washed
off by pious acts performed either in this birth or in previous
births. Bhaktiyoga is incessant meditation on God brought
about by intense love or affection. This too can be attained
only as a result of Karmayoga either in this birth or in the
previous ones. One who cannot practise even Karmayoga can
attain salvation by completely, surrendering oneself to God and
admitting one's utter inability to practice anything depending
entirely on Him as the only, means to salvation.. He is. said to
practise Prapattiyoga. But it is obligatory on all, irrespective
of the1 Yoga- or practice ttiey cho-ose, to- perform- the prescribed
and* Uo> avoid- the prohibited duties. .

It is not possible to decide the antiquity of our religion.
As has been said it is based on the Vedas and the Vedas are one
of the ancient literary records of the world, if not the most-
ancient. That is why, our, people; said that the Vedas are anadi,
eternal or revealed by God at the time of the creation of the
world. So it is not possible to determine the antiquity of the
Vedas. All attempts to determine the age of the Vedas have
proved futile. A religion which is based- on* the- Vedas must be
equally old. We may say that our religion is the oldest in the
world.

There>ara several, species in our religion, as. in every other,
religion; as for, example, Vaishnavam, Saivam* Saktam,, Pasur
patam, etc. These mainly depend upon the form of the deity
a'dbpt'ed for worship and meditation and' some variations in
tlte-nret'tlod- of worship- followed-. They are due to individual!
predilections. For this reason they should not be considered;

24 T. T. D. MONTHLY BULLETIN

as different religions opposed to each other and so should not
be made the basis for cleavages in society. They have all much
in common and in essential respects they are all identical.
They all accept the. authority of the Veda, the existence of God,
the existence of souls, the dependence of the souls on God,
desire to free from the ills of this world and attain union with
God, salvation through the mercy of the Godhead, the existence
of the other worlds, rebirth, karma or the effect of deeds, the
same rules of conduct and ethical principles or atmagunas, etc.
The differences are only outwardly and the essence of all is the
same. Siva, Vishnu and other gods are only different aspects
or conceptions of the same God.

WHA 7 DOES THE PILGRIM SAY?

14 — S- — '57 K. Narayanan, Veeravanallur.

Qsiressr®

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usr&sr
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urrtLi @ea>i—s^u>. ^>jpgii-.&sr Q^euehjSireor ^i^etvffs&r Q^UJIL/LO a-^aS
ear(ea)&) ersarssrQa/sar^a/ Qfir&)e\>(yiiJf.uJir^i. (j&*& uzrrjslrfl
Lo 108 $BJUJ Qp&iEi&etftgiiu} SeoL-itJirgi. ^^u^/so epssrjffeti

«5ra)6\)fl"ii C.

MANICKAVACHAKAR : THE RUBY TONGUED SAINT.
~~v~, P. B. Ramachandra Rao, B.A. ~~ ~

H$P ANICKAVACHAKAR is one of the greatest Saiva Saints
eJ^fb and a devotee of Lord Siva. He is one of the four
Samayacharyas, the others being, Sambandar, Sundarar and
Appar. The songs of Manickavachakar stir the human emotions
to divine ecstasy, and they are held in very high esteem. It is
believed that his songs were uttered by Lord Siva himself.

Manickavachakar was born of Brahman parents in the
ancient Pandyan Kingdom Madura, in South India, in a place
called Tiruvadavur in the fifth century. He was also known as
Vadavurar. Before he completed his sixteenth year he com-
pletely studied the Saiva scariptures. His love for Siva was so
intense that he composed many hymns in his praise. His extra-
ordinary genius and learning spread far and wide and the
Pandyan King, Arimardana Pandyan, sent for him and appoin-
ted him as his Minister. When thus this saintly man was put in
amidst luxury, revelry and all happiness and royal honours, he
did not forget his one ideal, that of love for Siva. He fully
realised that all the material happiness were only never abiding
and dangerous. He believed that all such happiness only
recede him farther away from Lord Siva. Yet he was most
devoted and loyal to the King whom he had to serve by force
of circumstances. He felt great pity and compassion for the
toiling multitude and wanted to release one and all from the
cycle of birth and death.

One day a messenger informed the King that splendid
horses had arrived at the port and that he might select the best
of them for himself. The King thereon asked Manickavachakar
to go with money and buy the best steed for the Palace. Under
the command of the King this saintly person started with a
large treasury.

God always sports amidst his own devotees. Lord Siva
felt that it was time to incarnate on earth to redress the suffer-
ings of mankind. He came down in the shape of a Brahman
teacher and accommodated himself in a big grove under the
shade of a kurunta tree at Tirupperundurai. Manickavachakar
while passing along the grove learnt that an excellent saiva
teacher had settled nearby. As he had a great attachment for

26 T, T. D* MONTHLY BULLETIN

Saiva teachers- he. instantly forgot his official business and the
royal command. In his enthusiasm to see the guru he went
into the grove. When he saw the Brahman teacher he felt a
deep- stirring that the teacher was no other than the Lord* Siva
himself. He at once prostrated before him and held1 his feet
firm. The guru was struck with the- sincerety of the Minister
and initiated' him as a Jivanmukta (one that attains release with
the- human- form)i The Minister thus became the disciple of the-1
teacher, discarded' all' the princely robes and transformed himself
into a mendicant with, ash smeared body. He gave away all
the money which the. King, gave to hin% for the purchase of
horses, to- the poor and the needly, and reconstructed a Siva-
temple which* was in dilapidation^ At, the- feet of the Guru he
learnt the great Truths and tke way/ to realisation. ,

The followers of the Minister saw this wonderful metainor-
, phosis and went back to the King and related8 all that had5
Happened. The King became enraged and at once ordered that
M'anickavachakar should return, and the Minister sent words
through the messenger who bore the command that there was
no King on earth except Lord Siva and that he was not afraid
of 'any one. But the guru induced Manickavacliakar to go to
Madura and say to the King that the horses would' be arriving
on a particular day and provided him a retinue and a ruby
stone. Manickavachakar arrived at' the royal' court under the
spiritual guidance of the Brahman teacher and openly declared'
to the King, " OKing, the horses are- arriving.'" But the- King*
would not believe him and in his paroxicism of fury threw him
into; the, prison.

The Guru who was far away from the Court visioned the
sufferings of his devotee and desired, to' relieve him of, his dis-
tress.. He, gathered a, large pack of jackals,, transformed, them
into fine steed and sent them to the Royal Court with his
disciples as syce,, and himself rode in front of -them as the
merchant. The, King to his amasement saw the merchant and
the horses and could, not believe, his own eyes., The. merchant,
said to, the King, " O, King,, these are the. horses that your
Ministec bought. Take them." The, King was immensely
pleased, gceived that he.' had -committed great, folly in having,
i imprisoned: the Mdaistec: wJh.o was innocent.. He; instantly

: THE RUBY TONGTJED SAINT 27

ordered for his release from prison. The horses' were then
locked in the stable.

The whole night the, city of Madura was filled with howls
and yells of jackals in the stables and before dawn the animals
fled away. By some miracle all the horses that were locked up in
the stables were transformed into jackals and their yells filled
the city with fear. The King enquired into the wonderful
happening' and learnt of the trick played by his minister. He
instantly- ordered that the Minister should be imprisoned and
put to torture under the burning sun-.

Lord Siva saw the poor- plight of. his disciple. He caused
a great flood in the river Vaigai. The river water rose so high,
as;ta. submerge the whole city. The King saw this unusual
happening and ordered; that every one in the city should bring,
a basketful of mud and. throw it. on the banks of, the river as a
means of protection. While all people obeyed the order one
old weather beaten dame could not obey and she was searching,
for help from some body. Lord Siva saw the woman and
transforming himself into- a labourer' offered to help' her. The
Kingi from a distance saw the man trying to help the* woman*
and going near him gave him a blow with his stick. The'
labourer threw the basket and stood silent. The blow given tto»
th©' labourer was felt by every one in the city and each began tso»
roarin paim The^Kinghim-self felt the pain. He- then realised*
that" the labourer was: Lord: Siva? himself and at once fell at hiss
feet for mercy. The= King learnt? the= greatness' of Maaieka~'
vachakar from the labourer. He then- ordered the release o€
the Minister.

A change came over the King after the incident. He felf
that he wassnot fitrfco tule and; entreated! the! Minister to> take
charge; of! the kingdoms.. The Minister refused, and. retired'
himselfiinto the grove where Iword Siva:, was; incanraite in. thes
fjQian of ai teacher'.. He was, disappoinie.di for the. leacher ' had:
disappeared hasviog- given-instructions, to his disciples: to establish}
and: spread! the faith o£ Saivisnv througiiou.* ttie,landi The gift,
of. camjyosing songs dawned upom the Ministerr and the Ministec
b.ecams;a yogL wan.deriog from. place: to place;, singing dfcvational
songs and: hymns.i in praise.- of Lord.Sivat He: left, for, Tirup-
perundur-ai' to lead, a stall; and silent life.- and there began to
glorify Lord Isvara. in- Ms hy.nms; His outpouring, s

28 T. T. D MONTHLY BULLETIN

the Lord, that he called him Manickavachakar, he whose
utterances are like rubies. In his hymn he states :

" O Lord, I do not desire fame nor wealth.
I do not desire the earth nor the heaven.
I have discarded those who dislike Siva.
I have now touched the lotus feet of the Lord

of Tirupperundurai.

I will not release his feet from my fold nor will
I keep him away from my heart."

Manickavachakar visited holy places like Tirukalukundram
and others and finally came to Chidambaram, the above of
Lord Siva on earth. At this place Lord Siva danced in
ecstasy and to his heart's content. Here Manickavachakar
settled himself and composed many verses of which Kanda
pattu is famous. He finally merged himself in to God's own
existence.

At this time came from far off Ceylon a Buddhist monk
accompanied by the King and his daughter. In the religious
controversy between the Buddhist Monk and Manickavachakar,
the latter won and made the missionary quite dumb. At this
the Buddhist King said, " O saint you be made dumb the man
who till now spoke. If you can, will you by your powers make
my dumb daughter speak." At this Manickavachakar sought
the help of Lord Siva and by his devotion restored the power
of speech to the dumb daughter. The King, the Monk and all
his followers fell at his feet and converted themselves to Saiva
faith.

At this time Siva in the for'm of a devotee requested the
Saint Manickavachakar to permit him to write down all the
songs as they poured out of his mouth. Thus the devotee
collected a thousand songs and carried them to celestial abode.
However on earth was also left a great scripture under the
name Siva-gnana-bodham,in which is embodied all Saiva truths,
and this was found near the image of Siva in Chidambaram.
The devotees saw this book and rushed to Manickavachakar for
explanation, but the saint only pointed out to them the glorious
and compassionate image of Lord Siva in the form of Nataraja.
After this the Saint finally attained release in this shrine.

MANIOKAVAOEAKAB: THE RTJBT TONUED SAINT 29

Saint Manickavachakar lived only for thirty two years.
Among his works two are prominent, Tirukkovai and Tira-
vachakam. He was one of those gnanis who proclaimed that
man should live to the benefit of humanity. Love of humanity
is compared to the divine love and this we have in Tirukkovai.
Tiruvachakam is one of the greatest works in Tamil literature.
Hearts move and men are enraptured when reading these works
of wisdom.

WHAT DOES THE PILGRIM SA Y ?

21— 5— '57 Sri A. K. D. Venkata Raju, B.A., B.L.,
District & Sessions Judge, Vellore.

I visited Tirupati and Tirumala on the 16th instant and
returned here on 18th after making a pleasant stay of two days
there.

My previous visit to Tirupati was about 6 years ago. What
a tremendous improvement the place has undergone in every
respect, adding to the convenience of the pilgrims. The shrine
is made very attractive to the pilgrims, who, I can say, are in a
debt of gratitude to the Temple Administrative Authorities for
all the good done by the latter.

TIRUMALA-TIRUPATI DEVASTHANAMS

INFORMATION SERVICES

at 19 Royapettah High Road, MADRAS— 14

at Sri Srinivasal Balaji Bhavan, Himayatnagar Road,

HYDERABAD (DECCAN)

at 14 Jaya Road, Bambalapitiya, COLOMBO— 4. (CEYLON)

. at Sri Venkataramana Temple, MANG-ALORE— (S. CANARA)

at Venkatesh Mandir, No. 80-84, Fanaswad! BOMBAY— 2

at Sri Venkateswara Temple, Brahmin Street, VIJAYAWADA-I
at Silver Jubili Park Road, BANGALORE-2.

Serve the pilgrims and the public— guide the
devotees in regard to the performance of vows to
Sri Venkateswara. Arrange transport and accom-
modation facilities at Tirupati & Tirumala. Sell
Devasthanam Publications, religious and guide-
books and Sri Venkateswara pictures at cost price.

A WAIT OPENING SHORTLY OF

FURTHER INFORMATION CENTRES
AT MADURA, DELHI, CALCUTTA and other places.

1... Please REMEMBER- that.Tir-umalai-Hill: is,- a>, very, sacred placa «ud

Sree- Venfcateswaraj a. powerful, force.
2;.. Jflease KESBECT ancient customs ami", established^ uyagss}, when;

y,i iu- are on the:: Hiils.
31 WEASR NO' BOOTS1 OR? SHOES*—* swrt of penance. Th«j HW area1 is

<?onsider«dj Holy.

4. WEAR NO FLOWERS — all flowers are for God only.

5. AVOID SMOKING, or cacryting:: any; article; fonsmokiiigi,
6-1 AVOID SMTXIN^ chawing, bstel aaad tabasco..

7. AVOID TsAKINK MEATi,, fishi, e^gs»., flash,, "IE- drinking toddy or

arrack or any, other intoxicant. '

8., TAKE. BATH and wear clean clothes hefora you enter the shrine.
9. AVOID RUSHING in for darsanam arid take your cuance in. ihs

Queue and allow chance for every one.

10. AVOID LOUD, CONVERSATION or demonstration which would
derogate the* solemnity of worship.

1-1.. R-ESPEdT, AND PROMQXE the-^ senlimsnts. of {?ilgr.inia.
1(2;. BEWAIRE. OT Boj©USi PAND.A& or (ialaJik who, awe' likeljv tv>) mislsHrfi
you in tbe performance of your vows- and: disposal of offerings;

13. GIVE. YOUR OFFERINGS in the ) emple Office, and demand
receipts.

14. DEPOSIT ALL YOUK Hundi offerings in the Hundi or Koppera
at the Bangaru Vakili or Golden gate. Otherwise, your vows
wiHi not be'fulnlltedi,

15. A*SK FOR. AND OBTAIN all information and' particulars- from
i he. Pilgrim, Guides, Choultry Superintendents, and". Temple
Managers Tthey are ahiiays at y,our service..

16 F0'HWA.RD^ COMPLAINT or suggestion to the* Executive, Officer,
T. 1'. Devaithananis for action and1 it. would be. promptly
attend ed« to

JV.B',-. — Contributions of articles not more than a foolscap page- oj* typewritten
matter in English on Sree Venkdteswara. and the experiences of tHe
YATHRA will be gratefully accreted by the: EDITOR, from the,,
devotees- and: pilgrims tor. Tirum&Ia:, The: articles are- not returnable-
The- Editor r-est ves the iaght,to include*, alt^r, modify- or refect, them
as tim& Mid spjtxce will permit1., • • '• ;

At reduced prices — othe? concessions also.
LIMITED COPIES ONLY AVAILABLE. PURCHASE TO-DAY.

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ii T. T. D. MO1TTHLY BULLETIN

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(Tamij script) ... 0 4

70. Sri Venkatesvara Laghu Kritulu (Tel). ... 1 8

71. Sri Venkatesvara SaJiasranamam with Ashtotharam (Skt.) 0 10

72. do. (Sanskrit and Tamil) ... 1 0

73. do. (in Telugu script) ... 0 6

74. do. Stutiratnamah (Tel.) Vol. I. ... 1 2
75.' do. (Telugu) Vol. II. ... • 2 0
76 Aiwar's Mangalasasana Pas uraros with Commentary (in Tamil) 3 0
77. Sringara Sankirtanalu : Vol. Ill ••• 2 0
7B. do Ed. by late V. Prabhakara Sastri. ... 2 0

79. Adhyqtma Sankirtanaiu : Vol. VI ... 2 0

80. do. Vol. XI •••-. 5 0

81. Songs of Tallapaka Poets with musical notation by Sri

R. Ananthakrishna Sarma Vol. I ••• 3 0

82. do. „ n ... 3 0

83. Kasyapa Samhita «— 30

LIST OF PUBLICATION Hi

Rs. A.

84- Bhrigu Samhita ... QOO

85. Isavasyopanishad — 20

86- Keuopanishad •«• 10

87- Kathopanishad • •- 3 12

88- Prasnopanishad • •• 2 12

89. Minor Upanishad bashya (Sanskrit only) ... 6 0

90. A Glossary of Indian Philosophical terms (Sanskrit &
English) ' ... l 4

91. Psychology (Telugu) (Out of stock] •• 2 0

92. Theory of Knowledge in the Philosophy of Sri Hamanuja 5 Q

93. Idea of God - by Dr. K. C. Varadacbari (English) -•• 3 0

94. Suvarnasaptati Sastra —(Sanskrit) ••• 3 0

95. Dharma Sastras and Dharma Sutras by Sri K. S. Rama-
swarm Sastri •- 012

96. A Handbook of Hindu Religion (English) ... 012

97. Nityanusandhanam Telugu Script (Tengalai) --- 0 10

98. do. „ (Vadagalai) ••• 0 8

99. Tiruppavai (Tamil or. Telugu) •-• 0 2

100. Cfaittira Tiruppavai (Tamil) --20

do. (Binding) ••- 30

101. Chitramula Thiruppavai (ia Telugu) •- 2 0

do. (Binding) ••- 30

102. Stotraratnaraulu — (in 1'elugu script) ..- 0 10

103. Srirangam Vaikuntha Ekadasi --• 012

104. Tiruvaimozhi Ahapporul pasurams Parti T. (withEdn. com.)

105. Tirukkural (Kamattupal) Tamil (Out of stock) ••• 20

106. do. (Porutpal) „ do. -- 4 0

107. Rupakaparisuddhi (Sanskrit) ••• l 0

108. Bharatakosa- (Sanskrit) •-• 22 0

109. Andhra Kuvalayanandamu (in Telugu). ... 3 12
HO. Dasarupakam (in Tamil) •-• 3 8

111. Subhadra Kalyanarau „ ••• 0 12

112. Ralacharitam (a Tamil Sanskrit Hraraa) ... 0 12

113. Ashtangayogasaramu (Telugu) ... 1 0

114. Manimekhala (Te.ugu) by Pandit Sriramulu Reddi ... 2 12

115. Chakshushiyam (Sanskrit) •-• 1 12

116. Ethiraja Vijayam (a drama) (Sanskrit) ••• 4 0

117. Mahabharatam : by K. S. Ramaswami Sastri (English) .. 1 4
118 Tirupati Dcvasthanam Epigrapbical Report ••• 4 0

119. Tirumaiai Tirupati Devasthaiam inscriptions Vols. I, II,

III, IV and V each •-- 3 0

120. do. V ol. VI Parts! and II each — 3 0

121. A Study of Hindu Iconography: By T.N.Srinivasan (Eng.) 5 0

122. Rasavivekam (Sanskrit) ... 4 0

123. Exerpts from Potana's Bhagavatham by A.V.S. SarmaXE-) 1 8

124. Vappoli (A Tamil prosody) ... 3 8
1 25 Siddhantha Thraya Sangraha (Tamil) ..,10

LV T. T. iVMONTHLlT BULLETIN

Tirupati Yatra Guide Books , Rs. A.

1. illustrated English Guide Book Tirupati. ... i Q

2. Ail-About Tirupati (A pictorial guide book) -•• 3 §

3. Tirupati-Yatra (in Telugu) ... Q g

4. Tiropati (Guide books in Eng., Tamil, Kanarese and
Hindi languages,) each. ... 0 4

Sri Venkaiesvaffa Pictures

1. Sri Veakatesvara 20"X14" ... i Q

2. Sri Venkatesvara & Padmavati 14"X 20" .. 1 0

3. Sri Venkatesvara or Do. 14"X"10" .. Q :\Q

0 8

0 lj

5 8

4. Do.

5. Do. Do. 7"X5"

6. Sri Venkatachala Mahathmyam in pictures

Books in Print

1. Bhavaprakasika by Sri Rangaramanujamuni (Sanskrit)

2. Kadambarikathasara „

3. Kcnopanishad ( Reprint) „

4. Andiya Katha 'by Pandit Sriramulu 'Reddi (Telugu)

5. Thiruvengadamudaiyan Pasuraras with com. „

6. Vrikshayurvedam „

7. Ramanataka Vimarsanamu ,,

8. Suprabatham iu ( Telugu with com.) Reprint

9. Annamacharya Charitamu (Reprint) „

10. Thiruvaimozhi Ahapporul Pasurams Part II (Tamil)

11. 108 Tfairoamangal — (collection from Bulletin) „

12. Thirukkural — Kamathupal & Porutpal (Reprinf-) „

13. Idea of God by Dr. K. C. Varadachari (Reprint) English

14. Dayasathakara with commentary (Telugu and Karmada)

15. Siddhantha Thraya Sangraha (Telugu)

DISCOUNT AND CONCESSIONS

The T, T. D. Ephigraphical reports and T T. D. Inscriptions Vols-
JUo V and VI (1) and (2) total eight books will be sold at a conces
sional price of Rs. 10/ per set for the public.

The Annamacharya Sankirtanas and Tallapakam works, whenever
they are purchased in the set of six vols. 25% discount will be al lowed.
For the Educational Institutions and Public Libraries also for
,the j-egisterod bonaf ide book sellers, 25 «fj sales commission will be
allowed on the above rates, in the case of the purchase made to
ihe .value of Rs. 100/- of more or 100 items of each time. These
concessions will apply only for items 1 to 121 enumerated alone and
not to pictures, guide books etc. JFor the pictures and guide books
only 12Ma% discount only .will be allowed on purchase of 100 copies
and more in each case.

^Copies can be had of:-l. THE EXECUTIVE OFFICER, T.T. Devasthanams,
Tirupati-(S. India) ; 2. X. T. D. Book .Stall in New Choultry,
Tirupati; do. 3. do. in Tiiumala.

4. At Higginbothams Stalls ; & 5. T. T. D, Info*matian Centres.

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AN OPPORTUNITY
Tirupati Devasthanams are taking up the works of

Regilding of the Ananda Nilaya Vimanam
of Sri Venkateswaraswami Varu at Tirumala.

Bhaktas, are requested to contribute Gold & Money
and associate themselves in the' Kainkaryams. Contri-
butions may be sent to the Executive Officer, Tirumala-
Tirupati Devasthanams, Tirupati, S. I.

*•.+ FOR THE ATTENTION OF THE SUBSCRIBER +«„,

! Subscribers are kindly requested to note that the

(bulletin copies will be posted only on the 10th of every
month and not in piecemeal. Those who become subscri-
| bers or renew their subscription, after the 5th of a month, j
• will get copies of the bulletin only after the 10th of the *
succeeding month and not earlier.

(Continued from last cover page.)

Date Name and Address. Sevas. Amount

Ks.

11 Sri K. S. MoortKy, Tiriipati. Kalyanotsavam 500

., ,, M. RamakrisKna Rao, Mysore. do. 500

,, ,, H. Narayana Rao, AnantKapur . do. 500

,, ,, S. Raja£,opalan, "Madras. do. 500

14 ,, E. V. Krishna Rao; Gtmtur. do. 500
,, ,, Nanakram Ba£,Kavam, Hyderabad. do. 500
,, „ S. V. S. Mani, Reni?vunta. do. 500

15 Smt. H. Sriran&ammal, Mysore. do. 500
„ Sri P. Kcmda Reddy, Nandi Katkur. do. 500
,, ,, Mahadeva Iyer, Gopichettypalayam. do. 500

16 „ T. V. Govinda Rao, TricKy, do. 500
,, „ B. K. Yelbusi, Bafcalkat. T. Cl. BraK. 1,500
M Smt. Jayammal, GopicKettipalayam. Kalyanoisavam 500

17 Sri K.VenkatasubbaiaK & Son. AnantKapur. do. 500

18 ,, M Venkatram-daK, Tenali. do. 500
,, „ B. PadmanabKa Rao, CocKin-2. do. 500
,, ,, R. S. Srika-ntam, GopicKettypalayam. I Cl. BraK. 1,500
,, „ G. D. Darwarkaram. Mysore. II Cl. BraK. 750

19 J. V. Narasin£a Rao. Hvderabad. do. 750

B. Ran&aiaK, Secunderabad. Kalyanotsavam 500
CKenna Reddy, Hyderabad Dt. do. 500

C. Ramanuja Iyen%ar, Mysore. II Cl. BraK. 750

20
21
22

Govhidas Mukundas Malani, Secunderabad. do. 7

K. Sriram, Nafepur-1. Kalyanotsavam 500

23 Venkana Gowda patKy, Belfeaum. I Cl. BraK. 1,500
V. D. Hublikar, DKarvar. Kalyanotsavam 500

, S. N. Ramaswamy, Madras. do, 500

CK. M. G. Malari, Secunderabed. do. 500

24 Sri J. Veukataramanuja CKetty, Madras-1. do. 500
„ ,, R.Narayanaswamy Naidu, RavuducKeri. do. 500
„ ,, Y. Siddappa, Bellary. do. 500

25 ,, G. KannaiaK, Madras. do. 500
,, „ P. V. Ramaswami Goundar, Coimbatore. do. 500
,, ,, K. A. Venkatraman, Madras. do. 500
,, ,, K. Srinivasan, SankandurJ?,. do. 500
,, TKe Lotus painting works, Bombay. do. 500
., Sri Dasiramja Kotima, Woran^al. II Cl. BraK. 750

26 ,, N. M. Ramaswamy, Ban£,alore-2. I. Cl. BraK. 1,500
,, Smt. SeetKabai, Gulbur&aK. Kalyanotsavam 500

27 Sri K. RaiKakrisKnan, Secunderabnd. do. 500
,, ,, K. E. CKakravartKy, Bombay-19. do. 500

28 ,, A. Rami-swamy, Hyderabad. do. 500

29 Smt. Premakumari, Quilon. do. 500
,, ,, Kusmuakumari, Secunderabad. do. 500
,, Sri M. S. Na?yak, Madras-28. BraKmotsivam. 1,500
,, ,, Babu Motus, Secunderabad IT Cl. BraK. 750

30 ,, KrisKna BKat, Quilon. N. Kanuka 1,140
,, ,, do. Kalyanotsavam. 500

31 », Amntpur Appa Rao, Barapur. do. 500
,, ,, RamacKandrappa, Gtilburfta . do. 500
,, ,, R. BalakrisKnamenan, Coimbatore. do. 500

T. T, DEVASTHANAMS, T1RUPAT1

2i /£ en \ Tiruclianur Sri Sundararaja Swami Avatharotsavam.

23 — 6 — 57 Tiruchanur Sri Krishnaswami Vari Floating festival
24 — 6 — 57 „ Sri Sundarsrajaswami Vari

25 — 6 — 57 Sri Krishna Pushkaram

27— fi'-Z^ j Tiruchanur Sri Padmavathi Amma Vari ,,

16 — 7 — 57 Dakshinayanatn — Tirumala Sri Vari Anivara Asthanam.

10—8 5 Upakarma

11 — 8 — 57 Tirumala Sri Varaha Jayanthi

19 - 8 — 57 ,, Sri Gokulashtami Asthanam.

28- 8— 57 Vinayaka Chathurthi

List of Grihasthas who performed special Arjitham sevas
during May, 1957 in Sri Venkateswara Temple, Tirumala.

Date Name and Address. Sevas. Am°unt
Rs.

1 Sri T. S. Srinivasa lyen&ar, Tanjore. Kalyanotsavam

500

2 , B. Narayana Pai, Alwaye, do'.

500

,, , T.|Srmivasa lyenfear, Tanjore. do.

500

3 , Sankarlal, Pandaripur. do.

500

)i . T. LakstiTnan-kuta, Bombay. do.

500

,, , B. Appa Rao. P. T. Madras. do.

500

4 Smt. Rajammal, PollacKy. II Cl. Brah.

750

,. Sri Ve-nkatakrishnan, Madras. Kalyaintsavam

500

,, Dr. S.V. Rama Rao, RoLertso-npet, K.G.F. 'do.

500

,, Sri B. Ja&adeswaraia.h, Sectmderabad. do.

500

G. S. Narasappa Chetty, Bellary. II. Cl. Brah.

750

D. R.^Sundarain. Madras-17. Kalyanotsavam

500

B. Srinivas, Sectmderabad. N. Kanuka

1,101

B. V. Venkatesaian, Ba-agalore. Kalyamtsavani

500

B. Chabid Das, Ban&alore-l. do.

500

R. Padma-nablaa Rao, Coimbatore. do.

500

• i

P. Srinivasa Rao, Coimbatore. do.

500

N..,Narasimlia lyen^ar, Hyderabad. do.

500

A. Rama Sastry, Cochin-2. II Cl. Brah.

750

R. Venkatramaiah, Mysore. Kalyanotsavam

500

Ananthaprabhu, Cochin-2. do

500

11 Smt. P. Aura&amma, Visakhapatnam-2. do.

500

„ Sri P. CKandrasekhara Reddy, Allur. do.

500

(Continued at previous page.)

Printed at T.T.D. Press. Timpati and published by Sri C. Anna Rao. B.A.
Executive Officer. Tirumala-Tirupati Devastha»atns,Tirupat/i- 8-6-57-

>!. VIII

JULY 1957

No. 7

ft^^p^w 3ZZSF3R. *:$ £*,

•"' _ j,-"^, **2i **>/T *^H •$!;* ** ifeg I/ *fc ,* " *"•» J "^'•T*~^' * a"1

*"*„!£ "*** ' * C*.""""** * *** ^E * "y? * t — « jSJ&t * "**-d^ "* "-*>*• * * f*^ ^ *^ "JvJ'"*"*'.lSll*w^

"4%;Ji' TfZT, -;' -K^ii^Vr^

An aerial view of Vijayawada from Kanakadurga Hill.

The most important place during the Krishna Pushkaram which has occurred

from 21st June to 2nd July after a period of 12 years.

PAKT1C ULARS ABOUT' T I.K UM ALA.

. : — Height 2820 Feel above sect level.
1 emperature : - Maximum 94° Minimum 6Or
Rainfall 4O" Population : 400O

FP2OM TE1V3FLES FOR MAY ti

Rs, A. P.

1 Sri Venkateswaraswami Temple. Tirumala — 3,41,232 5 9

2 Sri Padmavathiamrraa Temple, Tirucharaur ••• 2,523 3 0
3. Sri Govindarajaswami Teraale, TiirupatI ••• 3,790 5 10

4 Sri Kothandlat'ama&wami Temple, Tirupati 396 3 0

5 Sri Kajjileswaraswarai Temple, TirupatS ••• 221 12 0

Total --• 3,48,163 13 7

MAY, 1957

of pilgrims, accom- f at Tirupati •-- 33,901
modated in the choultries t

in the month : I at Tirumala -• 36,759

Number of pilgrims, who availed ( Adults --• 59.896
T.T.D. 1 RANSPORT FACILITIES i

to Tirumala in the month : | Children --- 9,896

3. 5, 9.

Vol. VIII JULY 1957 No. 7

NEWS FOR'THE MONTH OF JUNE, 1957

.<SJpHE meeting of the Board of Trustees>f Tirnmala-Tirupati
Jk- Bevasthanams, was held on the 15th June, 1957 at
Tirumala, Sri A. C. Subba Reddy Chairman presiding. Sri
R. Nathamuni Reddy, Y. Subba Rao, A. Venkataramaiah and
P. Suryanarayana attended the meeting. Sri C. Anna Rao,
Executive Officer of the T. T. Devasthanams was present.

The Board approved a scheme for the formation of an
Editorial Committee for inviting articles and offering sugges-
tions to make the T. T. D. Monthly Bulletin more popular and
attractive.

The Board approved the Budget estimates (revised estimate
for F. 1366 and estimate for F. 1367) prepared by the Executive
Officer.

The Board decided to increase the strength of the vehicles
in the Transport Department by adding six more Diesel driven
chassis of 105 H. P. 6 Fargo 165 W. B. Full forward model
buses, one Willys station wagon and one plymouth sevoy
costumes four door suburban..

The Board required the Executive Officer to address the
Government fortaking steps to establish a Zoological garden
at Tirupati in the light of the scheme prepared by Sri B. V.
Ramanujulu, Superintendent, Madras Zoological gardens.

The Board sanctioned enhanced payment of wages to the
scavengers with effect from 1st June 1957.

X \ \J J V

In view of the 'Flu * epidamic prevalent in the town of
Vijayawada and the suburbs, the arrangements made for
publicity by T. T. Devasthanams for Krishnapushkharam, had
to be cancelled as required in the Railway and Government
notifications.

4 T. T. D. MONTHLY BULLETIN

REVISED BUDGET ESTIMATE FOR FASLI 1366.

The Receipts as per the revised budget estimates are
Rs. 81,80,732 and the expenditure Rs. 79,92,710 leaving a
closing balance of Rs. 1,88,022, which will be the opening
balance for the Budget Estimates for Fasli 1367.

Against the sum of Rs. 40,01,800 provided in the Revised
Estimates for Fasli 1365 under Ordinary, the actual receipts
were Rs. 47,90,436. The increase is due to increased
revenue of over Rs. 3|- lakhs under Kanuka and Arjitham
receipts and about Rs. 3 lakhs under Bus Transport and about •
Rs. 60,000 under the remunerative enterprises of the Canteen
and T. T. Devasthanams Press.

In the Budget estimate for Fasli 1365, it was proposed to
meet capital expenditure by converting Investments to a tune of
Rs. 25 lakhs. But on account of the increased receipts over the
anticipated revenue it was not found necessary to convert any
of the investments. Further investments to an extent of.
Rs. 3 lakhs were made during the fasli.

The Electricity Department was handed over to Govern-
ment with effect from 22-5-57 and while handing it over a
sum of Rs. 3 lakhs was paid to meet works undertaken prior
to handing over and this sum together with the previous
loans amounting to Rs. 9.89 lakhs is repayable in 1962.

BUDGET ESTIMATE FOR FASLI 1367.

The closing balance in the Revised Estimate for F. 1366 is
Rs. 1,88,022 and this is adopted as the opening balance for the
Budget estimate for Fasli 1367.

Against a provision of Rs. 36,82,460 under "expenditure
Ordinary" in the Revised Estimate for Fasli 1366, a sum of
Rs. 51,56,650 has been provided in the Budget estimate for
F. 1367. The increase is mainly due to the provisions made for
Contribution towards construction of a Hospital of 300 beds ;
Dr. Mody's Eye camp ; for increased Paditharams for Arjitham
sevas ; increase in Electricity charges, under lighting; payment
enhanced Dearness allowance to the staff ; the establishment
of a Botanical garden and a Zoo, and other items.

T. T. D. MONTHLY BULLETIN 5

EXPENDITURE— CAPITAL.

Most of the works sanctioned by the Board of Trustees
from time to time and taken up for execution were in progress.
Provision has been made in the Budget estimate for F. 1367
for an expenditure of Rs. 28,06,000 on Capital works. In view
of the additional items of expenditure falling under *' Ordinary "
no surplus balance has been left over. Taking the capital
receipts of Rs. 3'39 lakhs into account, there is a deficit of
about Rs. 20 lakhs which has to be met by conversion of
investments. The total investments (Ayan Funds) stand at about
Rs. 42 lakhs including loan given to Electricity Department.

The S. V. Oriental Institute was handed over to the S. V.
University and investments to a tune of Rs. 6,25,000 were pro-
posed to be transferred to the Universityd and provision has
been duly made for this.

The following capital works have been proposed to be
executed during the fasli year.

CAPITAL WORKS PROPOSED FOR EXECUTION IN FASLI 1367.

Particulars of work Rupees in lakhs
Acquisition of sites around Swatni Pushkarani and

the temple m ... 0-50

Staff quarters, Tirumala ... \>\$

Vimanam works and renovation ... 5.00

Vahanams renovation ... 0-20

Zo° ... 0-55

Botanical gardens ' ... 0*55

Choultries at Tirupati & Tirumala ... 8-00

Overhead tank, water supply new choultry ... 0-30

Laying pipe lines for water supply • ... 0-30

Construction of Elephant stall and dairy farm ;.. 0-42

Drainage scheme ... 0-50

Papavinasanam Road ... 1-00

S. V. High School, Vellore Additional block ... 0-05

S V. College for men ... 2-00

S. P. College for women ... 2-00

Hostel „. 1-00

S. V. Poor Home blocks ... 0-32

S. V. Orphanage Dining Hall ... 0-10

T. T. Devasthanam Press for equipment & for Building ... 0'90

Transport Department for additional Vehicles ... 2-67

Canteen for building Tirumala ... 0-55

... 28.06

SRI VENKATESWARA ORIENTAL COLLEGE, TIRUPATI.

AGAMA EXAMINATIONS, 1957

Vaikfaanasa Agaraa.

The following is the list of register numbers of candidates who
passed the Vaikhanasa Agama Examinations held in April 1957.

Pravesa

First Class :— Nil.

Second Class :— 11, 14, 15, 43, 57 and 62.

Third Class :—l to 6, 10, 12, 13, 16 to 19, 22 to 25, 27 to 31, 35
to 38, 40, 41, 44, 48 to 51, 53, 55, 56, 58, 59, 61,
63, 65 to 69, 71 to 74, 76 to 78, 81, 82, 84 to 88,
92 to 96, 98, 99,101,103 to 104, 106 to 109, 111
to 113, 118 to 126.

Vara

First Class :— Nil.

Second Class :— 1, 28, 36, 43, 111, 119, 120.

Third Class :— 20, 37, 74 to 76.

Pravara

First Class :— Nil.
Second Class :— 43, 111.
Third Class :— 120.
P.S. — The result of number 105 will be announced later on.

KRISHNA PUSHKARAM AND KANAKA DURGA.

K. Srinivasan, P. R.O., Southern Railway. -*~^~~~~~~w^

The Legend of Pushkaram :

Brahman by name Tundila did penance for a very long
time and at last Lord Shiva appeared before him and
offered a boon. The Brahman's joy know no bounds. He
prayed to Lord Shiva to grant him the form of Pushkara
Teertharaja. Lord Shiva awarded the boon.

After sometime, Lord Brahma got a boon from Lord Shiva
as per which Pushkara had to live in the waters of Brahman's
Kamandal. Later Brihaspathi, having satisfied Brahma with his
great penance, obtained Pushkara grahadipathyam and great
reverence among gods, as boons. Pushkara having been given
away to Brihaspathi as boon, refused to follow him leaving
Brahma. At last, it ended in a compromise that Pushkara
should be with .Brihaspathi for 12 days in the beginning and
12 days in the end of his (Jupitor's) year and one hour at noon
during the rest of the days. Devaguru or Jupitor's stay in the
twelve Rasis (Zodiac signs viz., Mesha, Vrishabha etc.,) repre-
sents Pushkara festival to the twelve sacred rivers of India as
shown below :

Name of Rasi Name of River

(occupied by Jupitor) (having Pushkara m)

1. Mesha Ganga

2. Vrishabha Narmada

3. Mithuna Saraswathi

4. Karkataka Yamuna

5. Simha Godavari

6. Kanya Krishna

7. Tula Cauvery

8. Vrischika " Tamraparni

9. Dhanus Sindhu

10. Makara Tungabhadra

11. Kumbha Bhimaradhi

12. Meena Praneeta

In the course of his traverse through heavens Jupitor or

Brihaspathi enters ' Kanya ' rasi during June 21 to July 2, 1957.

The Birth of the River Krishna :

. According to Hindu mythology Lord Brahma wanted to
perform Yagna on the Sahyadri or western ghats. As his first

8 T. T. D. MONTHLY BULLETIN'

wife Saraswathi could not turn up in time for " Muhurtham,"
Brahma was advised by Lords Shiva Vishnu and others present
on the occasion, to perform the Yagna with his second wife
Gayathri. He did accordingly. Saraswathi who came to the'
spot later learnt what had happened and got envaged. Out of
anger she gave a curse that all those including the Trinity who
were present should become rivers. The curse had its effect and
Vishnu became the river Krishna, Shiva the river Veni and
Brahma the river Kakudmathi and the Trinity flowed together
from the western ghats. The other Devas and Rishis also
became rivers and all these rivers joined the river Krishna,

The Legend of the river Krishna ;

After the last Pralaya, Lord Vishnu asked Brahma to start
creation again. Brahma wanted to know from Vishnu how best
" Dharma " could be established in Kaliyuga. Vishnu created
Krishna with His ' Amsa " and Brahma was surprised at the
beauty of Krishna and treated Krishna as His daughter. In order
to purify the world which was full of sins, Vishnu deputed
Krishna one of his four aspects ' amsha * to take the river
Krishna from the possession of Brahma and leave her on earth.
Krishna set out the river, but was unable to find a suitable place.
In His search for a proper place, He came across the sage Sahya
who was doing penance assuming the shape of a mountain.
The sage requested Krishna to live on him with the river
Krishna. His request was conceded and Krishna stayed on the
Sahyadri (western ghats) in the shape of a tree and the river
Krishna took birth from within that tree. The river has many
sacred places on both sides of her banks at several spots.

Greatness of Kanaka Durga Kshetra :

This Kshetra has, as its eastern boundary, the western Keela
mountain (Keeladri) which was formerly forming a part of the
mountain Indra Keela (Indra Keeladri) but was subsequently
driven apart by the river Krishna and is now known as
" Patamata." This kshetra has, Mangalagiri the seat of Lord
TMrisimha on the southern side, Undavalli caves known as.
"Ananta Teertha " on the western side, and the riverlet
" Prithivi " which is popularly known as Budameru on the
northern side. In the midst of these sacred places lies Durga
Kshetra which is considered to be very sacred, where all rivers,

Malleswara Swami temple view on the Kanakadurga Hill*

T. T. D. MONTHLY BULLETIN

The main entrance to Kanaka Durga temple-
design of Siva's Kalyan.

-with a sculptural

Rishis etc., are said to be residing invisibly. The Indra Keela
mountain on which goddess Kanaka Durga and Lord Maili-
karjuna are worshipped in the temple on the top spreads in
semi-circular shape from the north-western direction to the
southern direction of the Kanaka Durga kshetra.

The river Krishnaveni flows just by the side of this moun-
tain. The river which originated from the western ghats or
" Sahyadri " while running towards the sea in the east could
not move ahead since the way was obstructed by the Indra
Keela mountain. The Devas prayed to the mountain to give
way to the river through two of its many caves. The mountain
conceded to their request and allowed the river to flow through
two of its caves. The river Krishnaveni flowed through
the caves and a portion of the mountain in between these two
caves was carried away by the current. The river was thus able
to reach the sea.

In days of yore, there was a town called ' Kanakapuri,'
(Town of Gold) on the eastern side of the Indrakeela mountain.
At the request of Devas, the goddess Parameswari killed the
demons and shined like gold. That was why the town was

(Continued at Page 35)

SRI PERIALWAR AND SRI ANDAL
. B. Ratnachandra Rao, BA

•3K.FTJER SRI KULASEKHARA ALWAR came Perialwar*
cJtJL another Sri Vaishnava Saint. Ages ago in SrivilHputtur,
in the district of Tirunelveli a pious Brahman Mukunda and his,
wife Pad ma lived their lives praying. God for a child. They,
were.-blessed with a male child and they named him Vishnuchitta.
This boy grew very, well and began to show his zeal and lover
for all sacred texts and his love for God. When he was seven;
years of age he was performed upanayana. Thereafter he ever
cherished the name of Narayana and began to worship him in a
local temple. His love for the Lord was so intense he immedi-
ately bought a plot of land, grew flowers for worship of the
Lord. He thought that the Flowers were the only cherished!
objects of the Lord. He grew all fragrant flowers with tender
care and every day offered them, to Narayana. This devotee
came to be known as Perialwar.

During this period! the districts of Tirunelveli and Madura
were ruled; by the Pandyan monarch, Valadeva. In one of his
wanderings Valadeva learnt from a, religious mendicant the.
value of supreme bliss and the ephemeral nature of the hu man
life. He thereafter began to pine for God's embrace;. Be
asked the Priest Chelva Nambi, where and. how to get the;
company of Saints so that he could realise God on earth. The
Priest replied that, it was not easy to point out to any one as at
Saint, for the Saint lived everywhere. He advised the King to
call for a conference of devotees of all religions. Accordingly
the King declared the Conference and was awaiting the
emergence of a true Saint out of the large gathering of wise men..

When ¥ishnuchitta was in his usual worship, one day h«c
Heard a Voice tell him to proceed to Madura to •••attend' thee
Gbnference and adore the Lord. With the blessings of the-
Lord he proceeded to the Conference ; he was received by the*
King and in the assembly he answered all the: intricate qpestions
on philosophy put to him and established the supremacy and!
glory of Narayana. The King was convinced and took Visfami*
chitta as his guru.

A grand procession glorifying this holy occasron of instal-
ling the guru was arranged by the King and Vishnuchitta was
A

12 T. T. £>. MONTHLY BULLETIN

seated on the State Elephant. The large gathering cried out
the divine name, Narayana Narayana. Vishnuchitta was in
ecstasy and Sri Narayana himself revelled in the love of his
Bhakta. Vishnuchitta took the two bells hanging on either side
of the adorned elephant and sang an emotional hymn. This
song is known as Pallandu, glorifying the Lord Narayana. The
King flooded this Saint with laurels and after a time Vishnu-
chitta returned to his own garden. With his love for the Lord
lie composed many hymns for Sri Krishna whom he fondled as
Ms child.

One day while he was gathering flowers in his garden, he
saw a glittering thing in the Tulsi shrub. To his amazement he
noticed it to be a female child with divine features. He took
the child to the temple of Sri Krishna near by and placed it
before him and began to pray when the Lord spoke, " Take
the child as yours. Name her. as Kodai (Beauty)." This child
later came to be known as Andal. Vishnuchitta took the child
and reared it in his garden. Andal had all the divine
attributes. As she grew up she developed an innate love and
passion for Sri Ranganatha and began to pray for her com-
munion with him. She became so identified with the deity
that she took the flowers picked up by Vishnuchitta first
decked herself with them, admired herself in the mirror and
then replaced them at the place without the knowledge of her
father. One day the Priest complained that the flowers were
faded and on another the garland had a hair. Vishnuchitta
felt very much at this and by his vigilance noticed to his
surprise that his daughter was herself adorning the flowers
meant for God. He became wild with her behaviour which he
considered a pollution. When on that day he took a different
garland the God appeared in his dream and said, that the
garland had lost its fragrance for it had not the touch of his
fa,ypurite Andal. Vishnuchitta was convinced of the divinity
of Andal.

Andal lived and moved with her heart and soul fixed in her
beloved, the Lord Ranganatha. She saw nothing of others.
When she became of marriageable age Vishnuchitta wanted to
marry her, but she utterly refused saying that she would marry
only Sri Ranganatha and no other. When she was in deep
meditation as to hpw she should realise her desire, she sang

SHI PEBIALWAR AND SRI ANBAL 13

her Tiruppavai. This is the outpouring of her love to God,
This song is sung by all Vaishnavites. The dream for her to
embrace the Lord became a reality and her desire for marriage
with Sri Ranganatha was fulfilled when she entered the Temple
at Srirangam and got herself merged with the Lord.

In this unique Song, Andal considers herself as one of the
Gopis and every dawn wakes up all other Gopis and requests
them all to join her in waking up her Lord, Sri Krishna. This
depicts her intense BhakthL She would then invoke the Lord
himself. This a Song of the Morning which every true
Vaishnavite chants on his waking up and in all temples.

Andal's divine marriage is celebrated with all pomp in all
Vaishnavite temples Every Vaishnavite temple has a shrine
for Andal. Worshipping Sri Ranganatha and Andal, Vishnu-
chitta attained the God in him.

THE EXPERIENCE OF A PILGRIM.

I am impelled to give expression to an experience of mine
on reading the article in Tamil headed " THIRUVENKATAM "
appearing in 1957 April bulletin of T. T. Devasthanam.

I had the fortune of making a pilgrimage to Tirupati on
Friday 28-12-1953. I took bath in the holy Pushkarani and I
performed Pithir tharpanam, that day being a New Moon Day,
and went to the sacred precints to witness the weekly Thiru-
manjanam on Fridays. I must confees I was curious to see
whether the Lord had " pap &®)t~tyu> ^swr^^tt/ii ^ewruj^syu),
fssffQfiiM " as narrated by Peyalwar. Being somewhat late,
other pilgrims had seated themselves in the portion near the
Lord and I could see Abhishekam only from at a distance.
During Abhishekam I found that the Lord appeared like a
Sakthi figure. Again I had darsan at the time of Thomalai
Seva in the after-noon and then I worshipped the Lord as
depicted in the scriptures.

It is matter of gratification that the sanctity of the temple
is well maintained by a selfless devotee in the person of the
present Executive Officer.

An humble devotee.

1. Please REMEMBER thatTirumalai Hill is a very sacred place and
Sree Venkateswara, a powerful force.

2. Please RESPECT ancient customs and established usages, when
you are on the Hills.

3. WEAR NO BOOTS OR SHOES— a sort of penance. The .Hill area is
considered holy.

4. WEAR NO FLOWERS — all flowers ; are for -God only.

:5, AVOID: SMOKING, or carrying any article for tsmoking.

6. AVOID SPITTING, chewing betel and tabacco.

7. AVOID TAKING MEAT, fish, eggs, flesh, or drinking toddy or
arrack or any other intoxicant.

8. TAKE BATH and wear clean clothes before you enter the shrine.

9. AVOID RUSHING in for darsanam and take your cltance in the
Queue and allow chance for every one.

10. AVOID LOUD CONVERSATION or demonstration which would

derogate the solemnity of worship.

41. RESPECT AND .PROMOTE the sentiments of pilgrims.
12. BEWARE OF BOGUS PANDAS or dalalis who are likely to ^mislead

you in the .performance of your vows and disposal of offerings'
,13. GIVE YOUiX OFFERINGS in the l:emple Office and demand

•receipts.

14. DEPOSIT ALL -BOUR Hundi offerings in -the hHundi or -Kpppeia
at the Bangaru Vakili or<Golden fgate. Otherwise your vows
•will not be fulfilled.

15. .AsK TOR. 'AND' 'OBTAIN -all information and particulars *fr.om
the Pilgrim Guides, Choultry Superintendents, and Temple
Managers. They ar.e always at your service.

•16, FORWARD COMPLAINT or suggestion to the Executive Officer,
T. T. Devasthanams for -action .and it 'would be promptly
.attended to,

N.B. — Contributions oj articles not more than a foolscap ^page of ..typewritten
matter tn English on Sree Venkateswara and the experiences of the
YATHRA will be gratefully acc&petea by 'the EDITOR Jrom the
devotees and pilgrims to Tirumala* The articles are not ,;returnable.
The Editor reserves the right to include, alter, modify or reject them
as 'time and^space will permit*

THE SACRED NAMES OF LORD SRINIVASA.
Sri T. K. Gopalaswarai Aiyangar, M.A.,

(54)

(Arthitartha pradatre Namah)

Surrender unto Lord Srinivasa who confers upon His devotees,
the objects of their desires.

!>HIS epithet of Lord Srinivasa is very important in that
it corroborates the fact that He is the ultimate grantor
(Pradata) of the desires of His devotees who surrender unto Him.
The desired objects vary according to the desirous but whatever
desire is qualified by the sanction of the Sastras and time-
honoured tradition is sure to be attained by one's surrender to
His feet. The two oft-quoted Puranic excerpts ** Kalau Venkata-
nayakah (^ %f2^R-5: ) " and Kalau Sankirtya Kesavarn C1*^
^11?!%^^)** go hand in hand like mystic syllables in this Kali
age affording solace to the devotees of the Lord to take recourse
to the chanting of His names and attain the desired objects in
this life. The sins that bar the attainment of the" desired objects
are annihilated by a mere step on the sin-annihilating hill
(Venkatachala) and ultimately by the Darsan of the Self-born
and highly effulgent sin-annihilating Lord (Venkata), That He
meets with the demands of His devotees to their full satisfaction
is clearly evidenced by the onrush of multitudes of hosts of
devotees thronging at the vicinity of His shrine subsequent to
the fulfilment of their respective desires in their homes. The
All-pervasine, Omnipotent, Omniscient, Almighty declared as
Supreme Brahman in the Upanishads, kindly deposited His full
manifestation (Purna Archa Avatara) in the visible auspicious
form (Subhasraya) long long ago, and had taken the role of a
farmer (Krishivala) sowing the seeds of self-surrender (Sarana-
gati) and reaping the bumper harvest of the successful crops of
self-surrenderers reaching Him and ultimately enjoying the
sovereignty of service to Him in many ways. Sri Vedanta
Desika stresses thus aspect of the Lord by His figurative and
picturesque address to the Lord's grace presented as Daya
thus :

(Oh Goddess Daya, Thou pleasest Lord Srinivasa the farmer
on .the Vrisha hill, by bedecking Thysell with the garlands of

16 T. T. D. MONTHLY BULLETIN

the successful crops of self-surrenderors). The devotees (both
terrestrial and celestial) stand even to-day at the golden
entrance of His shrine with folded palm on their foreheads
employing it as an effective counter to His missile of punishment
for violating His Command shouting "'srenswsrf&wt 33 f«w?n%"
and await with all patience with their physical frames thrilled by
horripulation, caused by the unending utterances of His name
' Govinda ' reverberating on the cardinal points of His shriae.
The very pose of the Lord with four hands confirms the
fact that He is ever ready to confer a^s as represented by the
four-fold human desires (Punish arthas) as conceived of by
Jaya Deva as ^3°fi OTwfat ^Rir %h ^gf 3": i That the Lord on
the hill is always ready to forgive the past sins and confer
positive boons is definitely due to His Srinivasa-hood and not
Vishnu-hood alone. The invariable presence of Goddess Sri
who is totally foreign to cruelty and punishment is the only
vital factor in favour of the sinners who approach Him. She
is considered to be the efficient advocate of the sinners and
she is described as %5Tflflffcf ^JT§T by the Sri Vaishnavite Acharyas.
The Lord Himself indeed finds it convenient to confer the
boons only by the presence of Sri whom He considers as the
seat of His own prosperity on the one hand and the treasure of
hope towards redemption of His devotees on the other.
She alchemises the nature of all the sinners who surrender to
His feet and allow the sinners stand before Him as though
they are free from all blemishes. Consequently the Lqrd in
His turn appears to he blind to the defects of His devotees and
thus saves them from not only the perils but also confers the
objects, of their desires. Daya of the Lord as represented by
Goddess Lakshmi instils hope in every sinner to approach
Him without an iota of fear but with sure expectation and
fructification of His favour. Hence His greatness in conferring
boons is traceable to Her supremacy who exercises suzerainty
by virtue of His being Srinivasa (sftfflWS) and Sriyahpati (%*TI-

The component part of the epithet as sreflcn is a positive
pointer to declare that He is the Supreme Godhead and that
He is the ultimate grantor of the fruits of one's action.
Instead of mentioning Him as Data (^IcTi), He is declared as
(Pradata) with the preposition ' Pra* prefixed and

SACRED WAMES OF LOED SEHTCVASA 17

employed in the sense of intensity or excess. Thus the term
Pradata is a clear evidence to confirm that unlike other gods,
the Lord on the hill confers the objects of the desires of the
devotees more in excess than to the extent demanded by
them (Pradata). Other gods are only Datarah (^i^) whereas
the Lord is 3?rcl! (conferring in excess). That He is the only
Pradata of the objects of the desires of His devotees and that
He is improperly and indirectly propitiated by the worshippers
of other Gods are attested by the Gita thus :

OB. Gita 9-23)

(Oh Kaunteya, those who devoutly worship other gods with
faith, worship Me, but not properly.) Again the Gita endorses
the view that He is the ultimate enjoyer and the Lord of the
sacrifices in the subsequent stanza thus :

sji ft

(B. Gita 9-24)

(I am the ultimate enjoyer and the Lord of the sacrifices. The
sacrifices do not understand Me. Therefore they fall.) Sri
Bhagavad Ramanuja in his Gita bhashya comments on the term

Sg: thus " 5Bj^T«r— ?15T CI5T tK5J5j^fgf =cT Hf3%n}j " qjc5 SJ^I^?W Or

8?^ iq^f^c^ can therefore he taken as the basic attribute for the
Lord's overlordship or Prabhutva. So the term ^Ifjc^ as
mentioned in the epithet on hand is a regular pointer to
evidence His Prabhutva and Parabrahmatva as stated in the
Gita.

In this connection it is noteworthy to dilate upon the
efficacy of the Sankalpa while undertaking to performance of a
sacrifice or offering prayers on the one hand and the propor-
tionate effect wrought thereby on the other. All the gods like
Brahma (masc) Indra. Varuna etc,, down to the village goddesses
like Kali etc , are said to attain the gift of conferring boons
upon their respective devotees only frpm Him and Him alone.
That the sole worshippers of the respective gods who undertake

18 T. T. D. MOOTHLTF BTJELETItf

a Sankalpa to please the individual gods attain them alone is
endorsed in the Gita thus :•

(B. Gita 9-2.)

('Those who devote themselves to the Gods go to the Gods:
Those who do so to the Pitris, the worshippers^of the Bhutas go
to Bhutas (only worshippers who worship Me (as the Immanent
of the gods) (do come to Me.) Sri Ramamija maintains that the
same sacrifice and th-e same; pray,ers .to the:. gods with a change
in the Sankalpa that the Immanent Almighty in the souls of the
respective gods is meant to be worshipped, will bring about
a thorough change- o£ conferring imperishable fruit of attaining*
Mm. Sri Ramanuja on his Gita Bhasirya states; thus :

qp?SiPT

(Gita Bhashya 9-25}

Thus it can be conceded that Lord Srinivasa presiding on,
the holy, hill is the Supreme Brahman who, out of love for the
devotees who surrender to Him confers all the objects of
desires to the extent of granting, total redemption, from the,
turbulent ocean of Samsara.

AN OPPORTUNITY f
Tirupati D&vasthanams are taking up the works off

RegHdihg of the Anandfc Nilaya Vimanam
of Sri Venkateswaraswami Varu at Tirumala,
Bhaktas are requested to contribute •• Gtofd •<& Money
and associate themselves in the Kainkaryams. Contri-
butions may be/sent to the- Executive, O.fficer,; Tirumala,-
i Bevastnanamsi Tirupati', S* I..

(.Continued from previous issue.)

SAINTLY STEERERS OF THE SHIP OF
BRAHMADVAITA OF THE UPANISHADS
*~~~~~~~^. Sri Ananthanaudendra Saraswathi .

Sri Anaudagiri :

Anandagirl, also known as Anandajnana, was a native of
the Chera Country. He was the son of Suryanarayana. He
generally offers his obeisance to Vishnu in all his works,
In his purvasrama he was known as Janardana and wrote a
work called Tatwaloka under the guidance of Anubhutiswarupa.
He later became the disciple of Suddhananda. He belonged to
the 14th century. He was a prolific writer. As a commentator
par excellence, he has acquired a very great reputation. He
has written commentaries on all the Bhashyas of Sri Sankara-
charya besides, commentaries on the works of some other
authors also. In addition he has written many independent
works. He is referred to by Prajnananda in his commentary on
Tatwaloka, by Mahadeva Yatindra the Naiyayika, by Sesha-
saranga Dhara, the commentator of Udayana's Lakshanavritti
and by Sivaditya in his Saptapadarthi, Ramananda Saraswati
and Sadananda Vyasa. Besides his commentaries on Sri
Acharya's Bhashyas he has written commentaries on Sureswarafs
Brhadaranyaka and Taittiriya Varthikas, Panchikarana Varthika*
Atma Jnana Upadesa Vidhi, Upadesa Sahasri and Vakya
Vritti of Sri Sankaracharya, Padartha Tatva Nirnaya, Nyaya
Ratna Dipavali, Swarupa Vivarana and Upasadana. Besides
these commentaries he has written independent works namely
Tarkasangraha, Tatwaloka (written in his Purvasrama), and
MitabhashinL Sankaravijaya, Satasloki Tika and Harimide-
stotra Tika, are also attributed to' him.. He has also written a
commentary on Sarvajnathma*s Pancha Prakriya.

His work runs to about 75000 Granthas.
Sri Akhandananda Muni:

Sri Akhandananda Muni was the disciple of Sri Akhanda-
iiubhuti. He was the author of Tatvadipana, a commentary on
Prakasatma's Panchapadika Vivarana and of Rju Prakasika, a
commentary on Vachaspati Misra*s Bhamati. Besides these
two works he has also written a commentary on Govardhana's
commentary on the Tarka Bhashya of Kesava Misra and
Mahavishnu Puja Paddhati.
2

20 T. T. D. MONTHLY BULLETIN

Sri Madhusudana Saraswati:

Sri Madhusudana Saraswati is an important author of
Advaita works. He is said to belong to the village of Kotali-
palli in the Faridpur District in Bengal. His original name
was Kamala Nayana. After studying Nyaya under one Sri
Rama who is one of the three Gurus mentioned by him in his
Advaita Siddhi and Gudartha Dipika, he went to Varanasi
where he was initiated into Sanyasa by Visweswara under the
name of Madhusudana Saraswati. The famous Hindi Poet
Thulasidas was one of his intimate friends. It was while he
was staying at Varanasi that he wrote most of his works. He
sincerely believed that the Advaita Philosophy as propounded
by Sri Sankaracharya, and developed by later writers like
Sureswaracharya, Vachaspati Misra, Chitsukha, and other
writers was the only legitimate message of the Upanishad. He
has also tried his best to establish that doctrine in his Advaita
Siddhi and Siddhanta Bindu. He attained Siddhi at the
advanced age of 105 at Haridwar. His most important works
are Advaita Siddhi and Siddhanta Bindu. In his Advaita
Siddhi he refutes the argument of the Dwaitba writer, Vyasaraya
in his Nyayararitha which itself was written in refutation of
the arguments advanced by Chitsukha in favour of Advaita in
his Tatva Dipika. Tatva Dipika itself is a rejoinder to an
attack on Sri Harsha's Khandana' Khanda Khadya. One Rama
Tirtha wrote a work called Tarangini attacking Advaita • Siddhi.
Sri Brahmananda Saraswati in his Nyaya Ratna Mala, a
commentary on Advaita Siddhi has very ably and logically
refuted all the arguments against the Advaita doctrine in
Ramatirtha's Tarangini. There are several commentaries on
Advaita Siddhi. It is one of the works which have to be
studied by all advanced students of Advaita Philosophy. His
Siddhanta Bindu is a commentary on the Dasasloki of Sri
Sankaracharya. This contains a digest of all the views of the
leading luminaries of . Advaita school on several important
aspects of this Philosophy. There are several commentaries
on Siddhanta Bindu also. Besides (1) Advaita Siddhi and
(2) Siddhanta Bindu Madhusudana Saraswati has written
about 17 other works : of .which the important are (1) Advaita
Ratna Rakshana (2) Sarasangraha, a commentary on Sankshepa-
sariraka (3) Gudartha Dipika, a commentary on Bhagavad

SAXBTTLY STEEREBS. ..... TJPANISHADS 21

Gita (4) Bhagavad Bhakthi Rasayana (5) A Tika on Pushpa-
danta's Siva Mahimnastotra (9) Prasthana Bheda.

With all his unshakable conviction in Advaita Philosophy,
he was nevertheless a great devotee of Sri Krishna of Brinda-
vana and he realised the absolute Brahman of Advaita in that
Blue Effulgence (Nilam Mahaha) that sports on the banks of
the Yamuna.

Sri Brahmananda SaraswatM :

Sri Brahmananda Saraswathi was also an important writer
on Advaita Philosophy. He is popularly known as Gauda
Brahmananda. He was the disciple of Sri Narayana Tirta.
A versatile writer, he has written important and authoritative
works on Advaita, No study of Advaita Philosophy is regarded
as complete until one has studied Brahmanandiyam, his
brilliant commentary on Madhusudana Saraswati's Advaita
Siddhi. As has been mentioned already (Vide Supra) one
Ramatirtha, a Dwaiti wrote Tarangini attacking Madhusudana
Saraswati's Advaita Siddhi. Brahmananda effectively refuted
all the arguments of Ramatirtha in his Laghu Chandrika, and
Gumchandrika, both [commentaries on Advaita Siddhi and
defended the unassailability of Advaita. Besides the two works
above mentioned he has written (3) Bindu Tika, being a com-
mentary on Madhusudana Saraswati's Siddhanta Bindu, (4)
Vedanta Sutra Muktavali, a treatise on the Brahma Sutras
(5) Isavasya Slokartha (6) Isavasya Upanishad Rahasya (7)
Mundakopanishad Rahasya and (8) Mimamsa Rahasya. Jt
appears that Brahmananda studied Vedanta under Sivaramendra
Saraswali in Kanchi Mandala. That is why he is generally
known as * Gouda Brahmananda in the South to mark him as
one hailing from Gauda Desa. It is not usual to refer to a
person belonging to a particular part of the country with the
name of that country appended to his name unless he is a
stranger in the country.

22 T, T. D MO3TTHLY BUI.LETIK

Sri Achyuta Krishna Tirtha.

Sri Achyuta Krishna Tirtha was the disciple of Swayam-
prakasananda Saraswati. He is the author of (1) a commentary
on Appayya Dikshita's Siddhantalesa Sangraha called Krishna-
lankara, (2) a commentary on Bhashya Ratna Prabha and
(3) a commentary called Vana mala on Sri Sankaracharya's
Taittiriya Upanishad Bhashya. He has also written an indepen-
dent work called Manamala.

Sri Advaitananda Saraswati.

Sri Advaitananda Saraswati was the author of a good
commentary on Sri Sankaracharya's Brahma Sutra Bhashya
called Brahma Vidyabharana. This is a commentary which is
regarded next in importance only Bhamati, Nyayanirnaya,
and Ratnaprabha. Advaitananda was , the disciple of Rama-
nanda Tirtha and Bhumanauda Saraswathu He says his work
is only, an abridgment of a more elaborate commentary by his
teacher Ramananda Tirtha. His other works are Adhyatma
Chanddka and Atmabodha Tika.

Sri Anubhutiswarupacharya.

Sri Anubhutiswarupacharya is the author of many Advaitic
works. Sri V. RaghaVan of the Madras University opines that
he is the same as the author of Prakatartha Vivarana, a
commentary on Sri Sankaracharya's Brahma Sutra Bhashya.
The author of Prakatartha Vivarana is said to have commented
on all the Upanishads. But only some of them are available
now. Anubhutiswarupa's works are (1) Prakatartha Vivarana,
(2) Pramana Ratnamala Vyakhya, (3) Gowdapadiya Bhashya
Tippani, (4) Gaudapadiya Viveka, (5) Chandrika, a commentary
onNyaya Dipavali, (6) Nyaya Makaranda Vyakhya, (7)Bhagavat
Glta Bhashya Tippanam and (8) Saraswata Prakriya (Grammar).
He is the Guru of Janardana, who afterwards became Ananda-
giri. He seems to belong to the south.
Sri Amareswara Sastri.

Sri Amareswara Sastri states in the colophon to his work"
Bimba Drishti that he belonged to the Khatnbampatti family,
and to Bharadwaja Gotram. He quotes in his work Vachaspati
Misra, Nothing further is known about him. His works are
(1) Ajnanadwanta Chanda Bhaskaram, (2) Advaita 'Ratna-

SAHTTLY STEMEHS.....,UPANISFADS 23

prakasa, 0) Avidya Pisachi Khandanam (Bhanjana) (4) Jivaraja
Vijaya, (5) Proudhanubhava, (6) Bimba Drishti Vichara, (7)
Vasana Pratiharadasaka, (8) Atmatirtha, (9) Dakshinamurthi
Vilasa, (10) Maha vakyartha Vichara> (11) Vichitrasataka and
(12) Vedanta Bheri Bhankara.

Sri Anandapuraa Vidyasagara.

Sri Anandapurna Saraswati, a disciple of Abhayananda
Saraswati, His name in his Purvasrama seems to have been
Vidya Sagara, He has written commentaries on (1) Khandana
Khanda Khadya, (2) Panchapadika, (3) Brahma Siddhi, (4)
Panchapadika Vivarana, (5) Mahavidya Vidambana (Nyaya)
(6) Moksha Dharraa of Maha Bharata and (7) Nyaya Chandrika,
and independent treatise on Vaiseshika System. He is the
author of an unknown work Brihadaranyavartika-tika, referred
to by Nandi Gopa in his commentary on Prabodha Chandro-
daya Nataka (p. 204 N. S. Edn.)

Sri Upanishad Brafamendra Saraswathi.

Sri Upanishad Brahmendra Saraswathi, generally known as
Upanishad Brahmendra was the disciple of Sri Vasudevendra
Saraswathi. He was one of the pontiffs of the Upanishad
Brahmendra Mutt at Kancheepuram. He is a prolific writer.
He has written commentaries on all the 108 Upanishads.
Probably that is the reason why he is commonly known as
Upanishad Brahmendra. His original name seems to have been
Ramachandrendra Saraswati. At the end of his Muktiko-
panishad Vyakhya he says that his father Sivakameswara wanted
to write commentaries on the 108 Upanishads, that as he was not
able to do so, Upanishad Brahmendra wrote the Vyakhyast that
he was only the writer of the Vyakhyas and that Sri Rama had
it, written by him. He refers to three persons as having been
instrumental in writing this book. Besides these commentaries
he has written many other independent works. Among them
are (1) Mahavakya Ratnavali Vyakhyana Tattva Siddhanta
Vritti (Kiranavali) (2) Paramadvaita Siddhanta Paribhasha,
(3) Brahma Sutra Brahma Tatva Siddhanta Vritti (4) Maba-
vakya Ratnavali Prabhalochanara, (6) Linga Bhanga Mukti
Sataka, (6) Bhagavatgita Vyakhya and (7) Tripat Tatwadi
Saptha Prakarana.

24 T. T. D. MONTHLY BULLETIN

He enumerates, at the end of each of his works, the
number of Granthas contained in it, probably to prevent
interpolation. From this enumeration it is found that his
contribution to Advaita is astonishingly voluminous. His
writings come to about 45,000 granthas.

Sri Umamaheswara Sastri.

Sri Umamaheswara Sastri appears to hail from South
India. He belonged to the Vellala Family. He says he was
the disciple of one Appayya Sastri. His works are (1) Tattva
Chandrika also called Nirguna Brahma Mimamsa, a polemic
work criticising the Ramanuja and Madhwas schools. (2)
Virodhavarudhini, a similar polemical work. (3) Advaita
Kamadhenu. (4) Vedanta Siddhanta Sara.

Sri Krishnananda Yati.

Sri Krishnananda Yati was the disciple of Ramabhadra
Yati. He was a great Advaita scholar. He seems to have
lived during the 17th century. The most important of his work
is Siddhanta Siddhanjanam wherein he discusses the various
Siddhantas of the Advaita Teachers who preceded him.
Bhaskara Dikshita, one of his disciples, has written a commentary
called Ratnathulika on Siddhanta Siddhanjanam. His other
works are (2) Vedanta Vadartha (3) Brahma Tattva Subodhini
(4) Sivatatva Ratna Malika and a commentary thereon. (5)
Anushtana Paddhati. . • . .

Sri Gaagadharendra Saraswati :

Sri Gangadharendra Saraswati was the author of some
important works on Advaita. Nothing is known about him.
He has written (1) Swarajya Siddhi, (2) Kaivalya Kalpadruma
a commentary on his own Swarajya Siddhi, (3) Vedanta Sid-
dhanta Sukti Manjari, (4) a commentary on Appayya Dikshi-
ta's Siddhanta Lesa Sangraha, (5) Pranavakalpa Vyakhya and
(6) Siddhanta Chandrika Vyakhya.

Sri Tryambaka Sastri:

Sri Tryambaka Sastri is the disciple of Brahmananda
Saraswati. It is riot clear if this is the same Brahmananda
Saraswati as the author of Nyayaratnamala. He has written
many Advaitic works. His works are (1) Drigdrisya Praniban-
dhanupapatti Prakasa, (2) Prakrityadhikarana Vichara» (3) Pra-

SAINTLY STEERERS... UPAKISHADS 25

mana Tatwa, (4) Basavabadha, (5) Bhashyabhanu Prabha, a
commentary on the Sariraka Bhashya of Sri Sankaracharya, (5)
Sastrarambhasamarthanam, (6) Srutimataprakasa, (7) Sruti-
matanumanopapatti, (8) Srutimatodyota, (9) (Advaita) Sid-
dhanta-vaijayanti and (10) Avidyalakshanaupapatti.

Sri Narayana Tirtha (Saraswati)

Sri Narayana Tirtha was the disciple of Ramagovinda
Tirtha. He has written 2 works on Advaita namely (1) Vedanta
Vibhavana Tika and (2) Siddhanta Bindu Tika. His other
works are commentaries on (3) Udayana's Kusumanjali, (4)
Raghunatha's " Didhiti, (5) Viswanatha's ' Bhashaparichcheda,
(6) Sankhyatatwa Kauraudi, (7) Sankhya Karika, (8) Yoga
Chandrika, (9) Yoga Sutra Vritti, (10) Bhakti Chandrika, a
commentary on Sandilya's Bhakti Sutras, (11) Bhakthyadhi-
karana with commentary and (12) Vedastuti Tika. This
Narayana Tirtha is different from Narayana Tirtha, the author
of Krishna Lila Tarangini and Bhattaparibhasha, He was
initiated into Sanyasa by Sivaramatirtha. He seems to have
lived during the 18th century. He was also the author of a
Vartika on Brahma Sutra Sankaf a Bhashya. He- was also the
Guru of Brahmananda Saraswati.

Sri Govindananda Saraswati :

Sri Govindananda Saraswati was the disciple of Sri Gopala-
nanda Saraswati, himself the disciple of Siva Ramananda
Saraswati. He seems to have belonged to the Kanchi Mandala.
He is said to be the author of Ratna Prabha, the popular com-
mentary on Sri Sankaracharya's Brahma Sutra Bhashya and
Vivaranopanyasa. Ratnaprabha is one of the important
commentaries on Sri Acharya's Brahma Sutra Bhashya and is
the most widely read by students of Advaita all over India. In
the beginning of Ratna Prabha the author says that he belongs
to a Brahma Vidya Parampara which was blessed with Payasa
by Sri Kamakshi Devi herself.

ITOfe^^ I

26 T. .T. D. MONTHLY BULLETIN

Here the author says that he is the disciple of Govindananda,
a disciple of Gopalananda, himself a disciple of Sivaramananda
who drank the Divine Payasa given to him by Sri Devi
Kamakshi. Though it is said in the colophon to Ratna Prabha
that Govindananda is the author of Ratna Prabha, it cannot be
his work because the author says that he is the disciple of
Govindananda. The work is generally spoken of as Rama-
nandiya and the author of the work says at the beginning of
his commentary on the 4th Adhyaya, " Rarnanamasmi *' (Rama
is my name). Further Ramananda is the author of Vivarano-
panyasa, a treatise on the Brahma Sutras. In the beginning of
that work also he repeats the sloka "Kamakshi Dugdha " the
same that we find in Ratnaprabha and in the colophon also it is
said "by Ramananda, trie disciple of Govindananda.'* Bala-
fcrishnananda, the author of Sariraka Mimamsa Bhashya
Varthika, a disciple of Sridharanahda, whose Pararnaguru was
Sivaramananda already mentioned, also refers in his Vartika to
the fact that Sivaramananda was blessed with Para manna or
Payasa by Sri Kamakshi Devi herself.

Kanchiptira, the Kamakotipuri of the Bhagavata, is, as everyone
knows, the place of Kamakshi, the Brahma Vi-dya Swarupini.
It is stated in the Kenopanishad that Uma Haimavati appeared
before Indra and taught him Brahma Vidya. It was at Kanchi
that Sri Sankaracharya inscribed and consecrated Sri Chakra in
the Kamkshi Temple, and thus established the Kamakoti Peeta,
for the propagation of Brahma Vidya. The important tenet of
Brahma Vidya is the realization of the identity of alt individual
souls with the supreme Atma or Paramatma. Sri Mukakavi, in
his out-pourings of Panchasati (500) eulogising Kamakshi
expresses this idea clearly in his verse.

(To be continued)

VEDIC LITERATURE AND THE MODERN SCIENCE.

fl^f EALERS of old prescribed a dietary. But, what comesof
KE it if it is not followed?

Mind and body, both thrive on proper food. The body
can get its needs from the world about us. He who would feed
the mind must turn his search unto himself.

Material diets relieve hunger and build up bodily stamina.
It is wisdom and grace that kill selfishness and lead us to peace,
Diseases afflict the body if the food we take and the water we
drink are anything but pure. Even so, unholy thoughts and
useemly acts bring about the ruin of the soul.

Bodily ailments yield to earthly cures. It is to wisdom that
we should turn to burn out the dross in our minds. Our great
Mahatmaji insistently stressed that both of these formed the
sine quo non of our very existence.

For the acquisition of food for the body, the soil of the
earth should be enriched by ploughing into it rich manures,
adequately watered and sown with healthy seed. Weeds should
be rooted out and the maturing harvest guarded against depre-
dation by man and beast. But the essential soil of a healthy
soul is equanimity. It is likewise nurtured in a pure and pliant
mind. The plough that works it is proper conduct, the manure
of righteous qualities imparts fertility; purity of thought waters
it; steadiness of purpose affords protection against trespass;
the weeds that are the evil inheritances in us are thrown out,
giving no chances to the senses by way of temptations. The
souls thus cultivated, then stay expectant for the descent of
Divine Grace.

The proprietors of the soil do not themselves move their
little fingers to cultivate it, but rent it and live on a quota they
exact from the actual plodders therein. It is against this
palpable iniquity that our benign Government strives night and
day. Who would save the land for themselves, work themselves
in it. This code carries a greater emphasis when applied to
the evolution of inner man. " The Self is its own best friend **
says the Holy Geeta.

The realisation of the fourfold goal of life is measured by
the persistence of application and the intensity of effort-

28 T. T. D. MONTHLY BULLETIN

This ancient land of ours was replete with books of wisdom.
Their guidance and teaching have been brought to light and
commented upon by our sages and poets. They were sustained
in their enterprise by the enlightened contemporary monarchs.
No wonder, the rank and file followed the teachings in confi-
dence and faith. As a consequence, our mother land prospered
in knowledge and in the arts of industry and agriculture.
Research flourished in medicine and astronomy. Civilisation
based upon righteous conduct and character advanced apace.
Selfish interests gave place to the service of the society,
Community life, administrative proceedure and research into
the basic truths of existence were the order of the day. To the
men of wisdom, the imperishable soul became the centre of
their contemplation in preference to the perishable body.
Great souls fired by the Divine Spark adorned the land. The
face of the earth was bright with prosperity and happiness.
The seekers after ultimate bliss realised that all this rested on
the rock of peace and balance of mind. They waged incessant
battles with the six-fold enemy of peace and won.

To fight such enemies relentlessly is according to Lord
Krishna the supreme single function of the fighter in this battle
of battles "YUDHIASWA."

The moral greatness and the practical wisdom of our
ancestors spread in due time to all the quarters of the globe
and conquered men's minds.

It gave an impetus to their application and enterprice,
which in due course led to the realisation of the plenitude of
worldly goods. The line of pursuit was orientated to the mastery
of the physical and the chemical science and the invention of
the relevant machinery followed apace. The world saw in quick
succession marvellous inventions. The locomotives, the steam-
ship and the aeroplane to tranship men and things to distant
lands. Messages flashed by the telegraph, the telephone and
the wireless with incredible speed. The harnessing of electric
power and allied forces has given us the gramaphone, the radio,
the cinema, the cure of ailments through X-ray and the ultra-
violet medication. The invention of printing has afforded
facility beyond conception for the dissemination of knowledge.
Alongside these benefits man's hand has also turned to the

VEDIO • LITERATURE AND THE MODERN SCIENCE 29

unholy acts ; destruction by his inventions, the submarine,
machine guns, destroyers, tarpedoes and atom bombs, wonders
no doubt, but for devilish purposes. In the hands of nations
with such pursuits have thus grown the knowledge and power
of handling the five elemental forces of nature, for their selfish
advancement.

Internal prosperity based upon industries and agriculture
combined with extensive foreign trade has led to the accumu-
latio of untold material wealth. By an irony of fate, these have
not contributed to real happiness and world peace. Two global
wars have brought the world to rack and ruin. Casualties
were to be estimated by the million. Spectors of want of food
for the hungry, of clothing for the naked and of roofs for the
homeless stalk the length and breadth of the lands. Famine
stares mankind in the faces ; many are even actually in it.
Intriguing duplicity and devlish strategy can least be expected
to quench men's unhold lust, but they, on the other hand make
heart harder and hands tainted. In the midst of the fall of
man, where is the room for the nobler sentiments of grace and
the sacredness of human life to function ?

But the wheels of God rotate slowly but surely. In the
midst of this orgy of lust for wealth, the turn of the wheel
constantly feared, as the relentless law of nature. Like fools
playing with the venomous scorpion and getting stung to agony,
the self centred materialist in groping for abnormal returns,
stands to lose his capital and interest as well, can men in their
lust for gain be more cruel than the wild beasts of prey. How
can they lay claim to regard themselves as civilised beings?
They are no humans whose hearts are not softened with
sympathy for their fellow beings. It is rank stupidity to impute
to others dishonorable motives and cruel activities of which
they themselves are patently guilty, however much they may
strive to hide them. Faced with the truth about themselves,
they strive to evade the penalty of world condemnation by
pointing out the similar happenings described in our ancient
literature. For one thing they are unable to differentiate
between the facts and allegories. They have not realised the
wisdom of the saying " Errors like straw on the surface float
who would search for pearl must dive below."

30 :•?-.. •'"•"> : >;:<< •' • :..T;fjTAl

The real 'seeker after truth* can bring to light what is
imbedded in the priceless pages of our Vedas, of our Sastras
that showed how to implement their exhortations in practice,
of our Ithihasas that show their practical realisation in actual
day-to-day life, and the teaching of our wise men who guide
their processes. Ignorance of this real intent and content
cannot be a screen behind which one can conceal oneself and
say that all of it is meaningless jargon, nay mental perversity.

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do, (Binding) ---3

102. Stotraratnaniulu — (in Telugu script) ••• 0

103. Srirangam Vaikuntha Ekadasi •-• . O

104. Tiruvaimozhi Ahapporul pasurams Part IT. (wiih Edn. com.)

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112. Balacharitam (a Tamil Sanskrit Drama) ... 0

1 13. Ashtangayogasaramu (Telugu) .., 1

114. Manimekhala (Telugu) by Pandit Sriramulu Reddi ... 2

115. Chakshushiyam (Sanskrit) 1

1 16. Ethiraja Vijayam (a drama) (Sanskrit) -•• 4

117. Mahabharatam : by K. S. Ramaswami Sastri (English) .. 1
118 Tirupati Devasthanam Epigraphical Report •-* 4

119. Tirumalai Tirupati Devasthaiam Inscriptions Vols. I, II,

III, IV and V each

120. do. Vol. VI Parts I and II each

T21. A Study of Hindu Iconography : By T.N.Srinivasan (Eng.)

122. Rasavivekam (Sanskrit) ...

123. Exerpts from Potana's Bhagavatham by A.V.S. Sarma,(E.)

124. Yappoli (A Tamil prosody)

125 Siddhantha Thraya Saagraha (Tamil)

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T.T.
'T-T-I>- Book S,al,ln New Choaltty)

(Continued from Page 10) •>

called ' Kanakapuri.' The goddess was therefore praised by
Devas as Kanaka Durga and she stayed on the mountain at the
request of Deyas. Lord Shiva joined her later in the shape of
" Jyotirlinga."

Here we are reminded of the origin of Durga, the Supreme
Goddess, born of Yasoda and fond of the boons bestowed on
her by Narayana. She was sprung frorn the race of the cow-
herd Nanda. She is the giver of prosperity, the enhancer (of
the glory) of (a worshipper's) family, the sister of the terifier of
Kamsa and the destroyer of Asuras.

Durga is represented in art as a woman of gentle counte-
nance with ten arms in each of which she holds a weapon.
With one foot she presses on the body of Mahisha and the
other rests on her Vahana, the lion, which is depicted as lace-
rating the body of Mahisha. She wears a crown on her head
and her clothes are magnificently jewelled.

She is the foremost of all deities, extending grace and
mercy to her worshippers and she is the source of earthly
blessings of fame, prosperity, steadiness, off-spring, art, know-
ledge, intellect, foregiveness, mercy and every other thing.

Goddess armed with scimitar and shield, and always
rescuing worshippers sunk in sin like a cow in the mire,
worshippers, that is, who in hours of distress call upon that
eternal giver of blessings for relieving them of their burdens.
In exile or in the city in the rnidst'of battle or of dangers from
foes, in forests or inaccessible deserts, in seas or mountain
fastness, there is nothing that they will not obtain in this world
by worshipping her. The worshipper will achieve success in
every business of his if he listens to or himselCjrecite with
devotion the hymns of Durga.

The City :

Bezwada, now known as Vijayawada, lies at the head of
the fertile estuary of the Krishna River, With the advent
of the Railway, it has become a big trading centre. The
magnificent Railway bridge over the Krishna River was
commenced in December 1890, and completed by March 1893,
at a cost of over 35 lakhs of rupees. Many industries including
4

36 T. T, D MONTHLY BULLETIN

cement, textiles, machine tools etc., have grown in and around
Bezwada which is steadily growing in importance.

The place was a religious centre of great importance in the
Buddhist period and the famous Chinese traveller Huen Tsang
is stated to have visited it about 639 A. D. Early in the 7lh
century, the Chulukyas, who reigned at Kalyani in trie Nizam's
Dominions, invaded the place, then ruled by the Pallaya
dynasty, and established a separate province there. Amaravati,
near Guntur, is renowned for its sculpture.. The Ghalukya
dynasty flourished there till in turn it was conquered by the
Gajapati dynasty of Warrangal in the 1.2th century. After
1228 A. D. it fell into the hands of the Muhammadans who
established their capital at KondapaHi, a hill fortress near
Bezwada. The hill fortress was seized in 1515 by Krishna
Deva Raya of Vijayanagar and given over to the Orissa Raja,
Finally it passed info the hands of the British, in 1766. At the
foot of the hill is the village which is noted for the manufacture
of toys, carved out of soft wood, or moulded'in clay.

Important Theerthas :

The following are the important Theerthas that ,lie within
the Durgakshetra— BEZWADA :

1 . Phalguna Theertha x

2. Durga Theertha .

3. Shiva Trisula Theertha

4. Shankha Theertha

5. Brahma Theertha

6. Mukti Theertha

7. Indra Theertha

Rishi Theertba:

On one occasion, Lord Brahma performed a hundred
Ashwamedhas. When Lord Shiva appeared, he worshipped
Him, with 'Mallika' flowers. Having been worshipped by
Mallika flowers, Lord Shiva attained the name of Mallikarjuna
and stayed with Durga on the hill. As Kanaka Durga remained
on the hill, it is also called Kanakachala— Mountain of Gold
On another occasion, Kanaka Durga killed the Demons
Shumbha and Nishumbha and attained the name of Vijaya

KRISHNA PUSHKABAM AND KANAKA DTJBGA 37

Kanakapuri was therefore called * Vijaya Pattanam ' or Vijaya
wada. The town is called Vijaya Pattanam also because Arjuna
of the Five Pandavas who was also called Yijaya did penance
on this mountain and obtained Pashupatham from Lord Shiva.

The following are some of the important sacred places
around Bezwada :—

Amareswara Theertham (Amaravathi). Situated 20 miles
away from Bezwada is Amaravathi, famous for its architectural
ruins of Buddhist origin. The Hindu temple at this place is
dedicated to Amareswara. The gigantic * linga * in the temple
is worth seeing.

Nrisimha Kshetra at Mangalagiri :

The temple on the hill is dedicated to Nrisimha' who is
popularly known as * Panakalaraya — the Lord of * Panakam.*
Panakam means jaggery water. Panakam is poured in a hole
in ihe temple on the hill and when half of the vessel from
which the jaggery water is poured, is emptied, small quantity
of the water will trickle through the hole as though it is an
indication that Lord Nrisimha is satisfied with what has already
been poured.

A visit should be paid to the famous rock-cut temples of
Undavalli, 2 miles south-west of Bezwada. Bezwada is said
to have been the mythological * Vijayawada ' where the sage
Agastya worshipped Siva known here as Mallikarjuna.

Pilgrims bathe in the holy river Krishna and worship at
the Shiva shrine as well as at the other temple dedicated to
the Goddess Kanaka Durga.

25 „

S. PartKasarathy, Madras.

H. Kaiiuka

1,00

26 „

V. CKermakesavulu, Madras— 6.

Kalyauotsa vara

50*

27 „

Dr. Goviudaraiulu, Madras-23.

N. Kanuka

i) *i

T. Venkatadri, G. T. Madras.

Kalyanotsavam

U 11

Nathwarlal, Bangalore.

do.

51 11

Dr. P. Venkataramialx, KalaKasti.

do.

29 „

V. Aramudan, Madras~6.

do.

u i>

R. Ran&atiadliara, Cuddapak.

do.

30 „ R. SuLraraaniam, KadamaTig,alam. do. 500

38 T. T. D. MONTHLY BCJLLETIN

OUR SAINTS.

There is no Religion higher than Tmth is the motto.
Every man has a spirit in him and that spirit is unconquerable.
With the spirit in him man persists, consciously or unconsciously,
whether by efforts or otherwise, to reach the Ultimate Reality.
No power on earth can subdue the indomitable spirit in man
which tries to attain the real freedom, it is the spirit that
unfolds the Truth. People who have dedicated their lives for
the cause of Truth with their spirit are saints and Mahatmas.
These souls while on earth with their karana-sarira had struggled
hard and have pointed out the way to the struggling humanity.
In their incessant struggle they have established the supremacy
of Love, the possibilities of solving many outstanding problems
by the spirit of love and sympathy and , by establishing the
Brotherhood of Man on earth. We should not fail to study the
Lives of such Saints, and with their light let us tread the path
they have shown us and benefit ourselves. If we fail to realise
this we are not worthy of being considered as human beings.

What is now required for us is the Moral Reformation.
We have all these years breathed the foul contaminated air and
have become insensible to morals and ethics. We should
therefore individually make efforts to attain the goal in life.
There will then be the unfoldment of the inner and hidden
worth in each individual, and our Ancient Land will become
tlie enviable spot in the whole world.

Where should we find our Guide? We find them in our
own Saints whose lives sparkle with wisdom and learning and
universal love. Our saints are born and not made ; they have
left by their sacrifice a glorious heritage in their works. Some
of them have inspired and moulded the religious, social, cultural
and political life of the country. By virtuous life, moral
discipline and mental devotion they had attained supernatural
powers in themselves to benefit humanity. Not only can we
derive the material happiness on this earth we will not fail to
attain the highest place in heavens too by sedulously following
the Way pointed out by them.

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,. VT , . , , c- Amount

Dale Name and Address. bevas. n

1 Sri Ramaehandrappa Santoji, Gulburftah. Kalyanotsavam 500

., R. Balakrislvaama Naidu, Vaiyambalam do. 500

,, S. V. Sury-vnarayana, Sathyaman&alam. do, 500

2 ., S, Krishna.swamy. Kumbakonam. do, 5QO

Srmiva>a7i, Madras-7. do. 500

., P. Vetik.'itramaMa Reddy, Duvvur. do. 500

,. Major S. V. Nnftfirajan, Bangalore. do. 500

,, ., Gudipudi RxulhiikrisliTirisnrrTva do. 500

3 ,, K, S. Ramas\vamy lyettj'.ar, Adorn II Cl. Brah. 750

4 ,, N. Prathap Reddy, Hyderabad-Oil, do 750
,. ,, K. Venkatramn Chetli it", Peritayakulam K. Utsavani 500
,, Smt. Anjali Devi, Madras. do. 500
. , Sri V. Krishnarnurthy Iyer, Mr.dras. do, 500

5 ,, S. K. V, G windara.jan, NtM^lamaiifcalani. do. 500

6 ,, Durjya Sambamurthy, M. Aflinmnda. do. 500
,, „ T. S. Ahobilaeharya, Madias, do. 500
,, ,, V. Rama^bandra Reddy, Re&alltir, do 500

8 ,, P. NarayanasttTikaraiah, Mudichal. do. 500
,, ,, B, Narasimba Varma, Narasapur. do. 500
.. ,, P. R. Kasi Viswanath. New Delhi. do. 500
, ,, Veeraswamy Naidu, Ponna'iia-nJialam. do. 500

9 ., Vamsvnrao, Kammathi'-.i Po. Bijapur. II Cl. Brab. 750
10 ,, M. Dasaratharatni Reddy, Nellore. Kalyanotsavam 500

,, ,, Ramacbandra Narayan Chitikar,

Bombay. N. Kcmuka 1,001

12 ,, B. V. Nanjundaswamy Cbetty, Mysore. II Cl. Brah. 750

15 Smt. PremakutU'iri, Coi-tibatore. Kalyanots i varti 500
,, ,, T. Sadasivan. Madras. do. 500

16 Sri C. M. Rao, New Delhi. do. 500
,. ,, Ramayanam Narayana, Nandyala. V, Utsavani 2,000
,, Smt. N. Jamuna, Madras. Kalyanotsavam 500

17 Sri S. Marti, Coimbatore. do. 500
„ ,, M. Raja Rao, Cuddalore. do. 500
,, ,, Muru;>,appa Chettiar, Madras. S. Kalasabhishekani 1,500

18 ,, Ramayanarn Narayana, Nandyala. Kalyanotsavam 500
1^ 11 Jooluri Veeresa]iT«nC',arn, Socuiiderabatl. do. 500

,, ,, Luela & Rarasiiii'.K, Kualalaiupnr. (Malaya) do. 500

20 ,, Y". II . Venkataramaitappa, Bangalore, do. 500

„ ,, T. M. Scsharlri, Cuddapah. do. 500

„ „ K. C. Roddy, New Delhi. II Cl. Brah. 750

22 Smt. Janaki Bai, Mysore. Kalyanotsavam 500
,, Sri N. Badritiatb, Madras-6. do. 500

23 ,, Sadasivan, Pondichery. do. 500

24 ,, Diftambara, Stjcunderabad. do. 500

T. T. DEVASTHANAMS, TIRUPATI

16 — 7—57 Dakshinayanam — Tirumala Sri Vars Anivara Asthanam

21 — 7—57 Tsrupati Sri Andal Thiruvsdipooram Festival begins
30—7—57 „ Sathumurai.

10—8 57 Upakarroa

H — 8— 57 Tiruraala Sri Varaha Jayanlhi
19—8 — 57 ,, Sri Gokulashtami Asthanam.

28-8—57 Vinayaka Chathurtfei

25—9 — 57 Tlrumala Sri Ventateswara Swami Vari Brahmotsavam

Byajarohanam
29—9—57 „ ' „' ' ' GARUDA Seva-

Just Released ! Limited copies U

Secure your copies to- day.

DGafflfTurr^ajnuu a&i-yew^euLb G^^ArraFnituj sJusitnuS1

Uff)

t3d^gO?T>5"S3'a

. SIDDHANtHA SANGRAHA

in Tamil and Telugu.

Just released — Short but clear treatment of the three schools
of philosophy, (Dwaita, Advaita and Vislsthadvaita) for the
benefit of all,

For copies apply to : —

THE EXECUTIVE OFFICER,

T. T. DEVASTHANAMS, TIRUPATI.

Printed at T.T.D. Press. Tirunati nn/i r.,,Ki;o.-u-j i._ r> . , « .

VIII

AUGUST 1957

No. 8

Sri Malayappaswarni Varu (Utsavuinurthi) witli his consorts

PARTICULARS ABOUT T1RUMA5LA.
GENEKAI> : — Height 2820 jFeel above sea level.
Temperature : — Maximum 94° Minimum 60°
Rainfall 40"— Population : 4QOO,

INCOME ,.

Rs. A. P.

1 Sri Venkateswaraswami Temple, Tirumala 3,58,479 10 11

2. Sri Padmavathiamma Temple, Tiruchanur ••• 331 2 10

3. Sri Govindarajaswami Tcmpiev Tirupati ••• 2,115 0 0

4. Sri Kothandaramaswami Temple, Tirupati •-• 265 3 0

5. Sri KapHeswaraswami Temple, Tirupati ••• 211 12 6

Total -- 3,61,402 13 3

JULY, 1957

Nutnb«r of pilgrims, accom- f at Tirupati ••• 24,969

modated in the choultries 1
in the month : | at Tirumala •- 23,150

Adults ... 45.743

Number of pilgrims, who availed
T.T.D. '1 RANSPORT FACILITIES
to Tirumala in the month :

Children --- 3,060

3. 3. 9.

VoL VIII AUGUST 1937 No. 8

NEWS FOR THE MONTH OF JULY, 1957
Anivara Asthanam at Timraala.

H, NIVARA Asthanam, one of the three major Durbar
festivals that are conducted to Sri Venkateswara at Tiru"
mala, was conducted on 16th July 1957 with the usual pomp and
splendour. A Durbar was held in front of Sri Bangaru Vakili
with processional deity of Sri Venkateswara with his two
consorts decked with costly jewels along with Sri Senadhipathi
Varu. In olden times this festival used to mark the commence-
ment of writing of the new accounts. This asthanam is held on
the last day of the tamil month of Ani for which there is
inscription numbering 115 (No. 617 T. T.) found on the stone
wall of the second Prakara of Tirumala Temple under date
9-3-1494 pertaining to an endowment made by two accountants
of the temple for offering of certain Adirasapadis on the
occasion. On this occasion the temple keys were re-entrusted
to the Jeeyangars as also the seals of the office of the admini-
stration to the executive and administrative heads of the
TJevasthanams. This festival signified the oath-taking ceremony,
which the servants of the Lord were to affirm their faithfulness
to their duty in sacred service of the Lord. A picture of the
Lord is adorning the cover of issue.

Sri L. Shalt Commissioner with the Government of India
New Delhi visited at the " Gosala " of the T. T. Devasthanams,
on tlie 20th July 1957. He was taken round the Gosala and
his remarks were as follows :

" I visited the Devasthanam Gosala. The herd consists
largely Sindhi cows built up from stock detained form the
Indian Dairy Research Institute Bangalore though there are
some crosses.

" The cows are in splendid condition and some are out-
standing good milkers. To avoid close inbreeding, however
it is extremely necessary to detain 1 or 2 good known pedigrees
from other centres. In this connection the possibility of
detaining bulls from Indian Dairy Research Institute Bangalore
and the Hosur- farms may be examined.

. . • *' The Gosala suffers from the disadvantage that it has no
draging and cultivable area attached to it with the result all the
fodder has to be purchased and during the summer months and
the animals do not get any exercite.

"In this connection I was glad to note that the Devastha-
nams already acquired 400 acres of land beyond the University
for location of this Gosala. It is hoped that necessary buildings
will be put up early and the Gosala shifted there as early as
possible.

"The herd is excellent and the Devasthanam with its
resources should be able to develop this into an outstanding
one.** '• - - •.....•.. •„ •......- ....'..-..:..•.:<

AWAKE— ARISE— APPROACH.
JK, Ramaswaini lyengar-

EN the present century regarded as the Age of Science and
reason, the modern thinkers of Hindu Philosophy solicit
for their own understanding a rational and convincing expla-
nation for the seemingly irrational, incredible and unacceptable
presentations in the Vedic and Puranic Literature, particularly
the popular Ramayana.

Well wishers of humanity have the sacred duty to strive to
study and understand the lore of ancient India, In the light of
modern methods of research and correct false impressions and
perversity of interpretation. It is up to everyone of us to save
man from becoming a burden to himself by snatching his soul
from the conflict with its material envelope and the lower
passion it nurtures.

In the light of the exposition, let us try to understand the
real significance of the battle waged by the supreme God, Here
Sri Ramachandra.

The path is lighted all along its way. Man has a way out
from becoming submerged in the ocean of samsara which
springs as the result of the play of the three-fold gunas. The
ancient sages concentrated their mind on the attainment of
peace, on the achievement of absolute absention from causing
injury to all creatures.

But this did not prevent them from being victimised by the
demons who were the manifestation of evil forces. So they
sought asylum at the feet of that Divinity who was the personi-
fication of goodness and sympathy. Had he not come down to
earth in the guise of man to protect the oppressed and elevate
the depressed.

The purana runs : — Sage Kasyapa had two wives Aditi and
Diti. Aditi was righteousness itself and the very antithesis of
it, Diti. To them were born, wonder of wonders, children
beyond reckoning. They sorted themselves out into the two
rival camps, the righteous and the unrighteous and were in eter-
nal conflict. The conflict was waged on the arena, which in the
figurative implication of language, was the mind of the sage
itself, and which is the real implication in the GIta term
" Kshetra ". The children at war were then but the good and
evil propensities of human nature.

6 T. T. 3X MONTHLY BTJLLETE8

The great Acharya Sankara has clothed this conflict .in lucid
unmistakable form. The stable qualities like mental balance,
restraint from evil and the like are the Devas, while their nega-
tions like lust anger and the like are the Asuras. The doyen oi
Tamil Poesy, Kambar has sung to the same tune in his own
inimitable way. " Kama Vehuli Yena Nirudar". Sri Yedanta
Desika has clinched the position by allegorising the Ramayana
making the mind over-ridden by the ten Indriyas correspond to
Sita caught in the grip of Ravana the ten headed monster.

In our daily prayers, we raise our hands and hearts to the
sun-God and pray that he may give us the strength to save
ourselves from falling victims to the enemy within for countless
ages, nay for all time. The real conquest then, is the victory
in the battle of our hearts, not in the struggle in the physical
world of our senses. , It is this victory in the inner conflict that
Sri Venkatanatha refers in the word " Jayathi " at the very
outset of his Mahavira Vaibhava. The wars of this world were
not obviously in his thoughts.

The term " Manda "" denotes absence of wisdom.

" Mandeharumya " are a Rakshasa clan and their business is
to present themselves across the path of the rising sun at each
day-break and obstruct his course. The Gayatri prayers which
we are enjoined to offer to the celestial luminary are the
weapons which destroy them for the time being for they revive
back to life on the strength of the boon which they have won
from the creator.

The moderns have been convinced beyond all doubts, by
rational explanations and proofs that the earth belongs to a sun
centered planetary system, and it is its rotation in its .circuit
that is the cause for the endless succession of days and nights.
In reality, however, it is with the eye of wisdom that man must
see the sun of the Vedic cult. It is his Light that illumines our
inner selves and its absence plunges us into darkness.

Our Holy books condemn intense suffering in hell, the
souls of those that revel in acts of evil. In apparent contra-
diction to this, our Poet-Sage Valmiki would send the souls of
the Rakshasas to the bliss of heaven, for the reason that they
fell by the divine arrows of Sri Rama. This pronouncement
can come only from, a sage as a result of an inner vission
acquired by intensive contemplation.

AWAKE— ABTSE — APPROACH *

A pertinent question is "Did not Sri Rama kill the
Rakshasas on the 'field of battle? Yes, He did, but in what
sense ? The theme is symbolic. His supreme power destroyed
the Thomas and Rajas in them and released the satvic forces.
These released forces ascended to heaven and the earthly bodies
with the binding forces of the gunas gone, fell to the ground.
In that sense the destruction referred to, is that of the evil
traits. It is this death that is the gateway to heaven of the true
warrior. The bow which Sri Rama wielded was the Pranava
and the arrow that twanged forth from the bow strings were
the rays of the luminescence of wisdom and of Satya and
destroyed ignorance, untruth and evil propensities.

Indeed the very names of the demons imply the evils that
they were.

Man is man, only when he is able to discriminate between
the self and the non-self. In the nature of things, the Satwa
Guna lifts up man's soul to a plane of permanent bliss, while
Rajas and Thomas drag him down to perdition.

Nature provides a simile- Iron cleansed of its rust coat is
attracted by Magnet and itself gets magnatised. Even so, of
the individual soul with its coating of the rust of evil nature
burnt out in fire of satwa is drawn to the universal soul and
achieves assimilation. To remove the rust of iron is not the
function of the magnet. Even so, Almighty God does not take
upon Himself the duty of cleansing the soul of its grossness.
It is the individual that is to achieve the purification. He who
has lost his mental equilibrium will be shrouded by the evil
traits lust, anger, greed, illusion, arrogance and jealousy. When
the evil is rent, the votaries bathe in the radiance that burst
forth through it and attain peace. He from whom the evil
traits have been forced out is reborn into the illumination of
wisdom. It is this transformation that is meant by the destruc-
tion of the deman in man.

" Take my mind and train it to follow thy will ** exclaimed
the great Yamunacharya, it is the mind that is ia urgent need
to be broken to the path.

Sage Valmiki extols the prince of Ayodhya as an Avatar
of transcendental grace, who never wrought by word or deed,
the slightest pain even to such insignificant entities as the ant

8 T.-T.'D. MONTHLY BULLETIN

and the mosquito, nay the vile serpent itself. Had it not been
for this, the great and discerning Apostle of non-violence
Mahatma Gandhi would not have turned to him as the Angel
of Perfection. Eradication of the Taint of Cruelty is the very
highest form of the basic code of life.

Sri Ramachandra impressed on his consort Sitathatofall
the virtues, the greatest was that which sends the heart forth to
throb in sympathy with the aching hearts of the unfortunate.
It is that sympathy that the soul should draw as its sustenance
if it is to come to its own. .

Religious lectures held during the month of June 1957
T, T. Devasthanams Information Service Office,

at Sri Srinivasa Balaji Bhavan,
Himayatnagar Road, Hyderabad-Deccan.

Date Discourses given by Subjects

1-6-57 Dr. DrVenkatavadhani BHAGAVATHA AKYANAMULU

8-6-57 Sri Venkateswara HARIKATHA ON

Bbagavatar UTHARA KALYANAM

15-6-57 Sri G. Venkatarathnam HANUMATH SANDESAM

Bhagavathar

22-6-57 Srimati A. K. Kamala Bai DEVOTIONAL Music

29-6-57 Sri Swami Sadanandaji BHAGAVATH GITA

Saraswati (In English & Sanskrit)

„—+ FOR THE ATTENTION OF THE SUBSCRIBER +„..

! Subscribers are kindly requested to note that the J

I bulletin copies will be posted only on the 10th of every I

month and not in piecemeal. Those who become subscri- I

| bers or renew their .subscription after the 5th of a month, I

f will get copies of the bulletin only after the 10th of the J

I succeeding month and not earlier. I

— _ •. ... " •

SREE VENXATESWARASWAMI VAR1 TEMPLE, TIRUMALA.

ARJITAMS SCHEDULE

KK. Rs.

Harathi each ... 1

(i) DARSANAMS.
1 Thomalaseva ... 13 4, Pulangi ... 1

2. Arcbuna ... 7 5, Abhishekara ... 1

3. Ekanlaseva ... 13

Note:— For (1) and (3) five persons will be admitted for each ticket ; and
for (2) only four persons for each ticket ; and for (<t) and (6)
admission is for each ticket holder only.

(ii) SEVAS. Rs. RS,

1. Amantranutsavam ... 100 7. Japhara Vessel „,„ 65

2. Pulangi ... (50 8. Sahasrakalasa

3. Abhishekara ... 45O Abhishekara ... 15OO

4. Gambhura Vessel ... 250 9, Tinippavada-Full ... 2000

5. Civet Vessel , 85 10. Tiruppavada-- Partial... lOOO

6. Musk Vessel , , 5O 11. Abhisheka Kovil Alvar. 500

Note : — (I) lo per5ons will be admitted during the services of Thomala
and Archana in the morning, and for Ekantha Seva during the
nig hi for ihe day. They will also be given Potigali prasadam
in the n >on and Dosala in the night after Nivedana. One
Rupee has to be paid for I>atham additionally.

(2) Daring this service, 10 persons are admitted for Darsanatn,

(3) to (7) For all these sevas only 10 persons are admitted for Abhi-
sheka Samanuln will be given ia the hands of the party for
being taken into the Bangaru Vakili with the procession: for
other items 4 to 7, the particular items only will be given in the
hands of the party for similar purposes. Sri vari Prasadamsof
Tirtham Chandanam and Sree Padarenu will be given.

(8) ti- (11) These are a day's function each and the party will be
given prasadams, Vada Laddu, Appam, Dosai etc., besides
Vastra Bahuniauam at the end of the f unctsons.

GKNKRAl/ : Additional one Rupee has to be paid for Dattatn and Harathi
purposes as per custom as occasions demand.

(iii) UTSAVAMS. Rs. . Rs

1. Vasantotsavam .... 20OO Big Sesha ,„ 62

2. Brahmotsavaua 1st Cl. 1500 Sarvabhuoala . 62

„ 2nd „ 750 Surjaprabha ... 62

3. Kalyanotsavam ... 500 Pallaki 62

4. Vahanaseva with dia- Silver Garuda ... 32
mond coat-of mail Chiana Sesha ,.. 32
Kalpavriksha or Chandraprabha ... 32
Sarvabhupala. ... 72 Elephant „ 23

10 T, T. D. MONTHLY BULLETIN

Rs, Rs

5. Vabanaseva with ott t Horse Valianam ... 33

diamond coat-of-mail. Lion „ ... 33

Goldon Garuda ... . 62 Swan „ . 33

Kalpavriksha .,, 62 Silver Tiruchi ... 32

Note : — (1) Vasantotsavattt : — Conducted for ten days or lesser number of

da>s as per the convenience of the party. Vastra Bahnmanam,

Chandanam and Sree Padarenu etc., will be given to the party.

(2) Brahmotsavam : — For 1st Class. 20 persons and 10 persons for
the second class of Brahmotsavam will be admitted for Tomala
Seva. Archana and night Ekantha Seva, each day of the
performance of the Utsavam— which may be conducted for 8
days or a lesser no according to the convenience of the party.
Pougal and Dosalu will be given to the parts' on days of the
Utsavam. At tlie end, Vastra Bahumanam. Sree Vari Prasa-
dams of Sandal and Sreepadarenu will be given.

(3) Celebration of marriage : — At the close of the function Vastra
Eahmnanam, Thirtham, CLandanam, Sree Padarenu. etc.. prasa-
dams will be given .as per maniool besides L,addu, Vadas
Appains, Dosalu and food prasadams.

(4) The Vahanam Sevas : — Besides the payment of the schedule
rates, the worshipper is bound to pay Re. I/— for each Vaha-
•nam additional for Harathi. One Vada or one Manoharam will
"be given to the Grthastha for each Utsavam.

GENBRAI.: Additional one Rupee has to be paid for Dattam and Harathi
purposes as per custom as occasions demand.

Ov). FO3D OFFERINGS Rs RS.

L- Dadhyodan ... 56 5. Sakarbath ... 120

2. Pulihora ,. 6O 6. Kesaribath .., 125

3 Poagali ... 7O 7. Payasam ... 80

4, Sakkarapongali ... 80 8. Sira ,„ 160
Note; — Prasadamswill be given to the party after Nivedanam.

(v) PALLU OFFERINGS. Rs RS.

1. Laddu ... 125 7. Sukheelu ... 60

2- v?da ... 80 • 8. Manoharam " ... 70

3- Po11 ... 45 9. Jilebi ... 125

4- Dosa ... 50 10. Ukaya Chatnf, (the fruit
5 Appam ... 60 must be supplied by

6, Tenatola ... 55 the pilgrim)' ... 5

Note .—For each of the offerings, 30 Paniyarams wilt be given to the
Grihastha who pays for it.

SYMPOSIUM OF HFNDU WORSHIPS.
K. Srinirasan, P. R. D , Southern Railway,

JRlshabha Deva's descent, Life and Teachings.

Parikshit asked Sukracharya about how Priyavrata
^ who was attached to his wife, house, children and so on,
attained perfection and came to develop unswerving devotion
to Lord Sri Krishna.

Sukracharya replied that the Lord cannot be known
through the ordinary means of cognition and the Living beings,
ever maintain their connection with a body, bestowed on them
by the unmanifest Lord, for birth and death, grief, infatuation
and fear, joy and sorrow, as well as for doing work. What
harm can the home do to the wise man who has subdued his
senses and delights in the self? Resorting to the citadel of the
lotus-like feet of the Lord whose navel is the seat of a lotus one
could conquer the six enemies, in the shape of the five senses
and the mind that have "not been controlled. His father being
thus engaged, Agnidhra, who followed his commands, duly
protected the people of Jambudwipa as his own progeny, keep-
ing his eye on Dharma. Seeking the realm of the manes he
collected the requisites for worship and with concentration of
mind and asceticism adored the glorious Brahma in a valley of
Mount Mandara. Having come to know this, the glorious
Brahma sent down an Apsara, Purvachitti by name, who used
to sing in his court. The prince succumbed to the dominating
influence of the most powerful god of love who had found an
open door to his heart, the moment the, prince saw her.
Employing a language clever in expressing things, Prince
Agnidhra, who possessed the intelligence of gods and proved
a past master in winning over the young woman, propitiated
that celestial damsel by showing her great regard. She too,
whose mind was captivated by the intelligence, amiability,
comeliness, youth, splendour and nobility of that leading hero,
then enjoyed with that Lord of Jambudwipa, earthly as well as
celestial pleasures for a period, extending over ten crore years.
Through her, it is said that foremost of kings, Agnidhra, begot
nine sons of whom Nabhi was the eldest. Nabhi married queen
Meru Devi.

Desirous of obtaining progeny, King Nabhi along with
Queen Merudevi, who bad no issue, worshipped with a concen-

12 T. T. D. MONTHLY BULLETIN •

trated mind Lord Vishnu. While Nabhi was reverently
worshipping Him with a pure heart and while the rites known
by the name of Pravargya were proceeding, the heart of the
Lord was seized with a longing to accomplish the desire object
of His servant because of His affection for His devotees, and
He revealed before Him His most independent captivating form
which ravished the soul by its limbs, which were pleasing to the
mind and eyes. Propitiated by the great seers at the very
sacrifice, the Lord was born in the family of King Nabhi in a
divine form with a view to obliging that monarch and with
intent to teach to the world the sacred vows 'observed by sages
that have no covering on their body except the atmosphere,
lead an ascetic life and are pledged to perpetual .celibacy. Now,
finding marks of divinity manifest in Lord Rishabha from His
very birth and His glory mounting every day along with treating
all alike, control of the internal and external senses, aversion to
the pleasures of sense, universal domination and perfection in
everything, the ministers as well as the people, including the
Brahmans, and gods too eagerly wished that He should rule
over the earth.

»»

He performed both the types of religious rites, ordained by
the scriptures and begot through Jayanti, bestowed on Him by
Indra, a hundred sons, who were His own replicas. Of them
the eldest and the one possessed of the highest attributes was
Bharata, who was indeed a great adept in Yoga and after whom
they speak of this land as Bharatavarsha. The Lord who was
called Rishabha was God Himself independent eternally free
from all evils by His very nature and enjoying absojute bliss ;
Yet, performing actions like an ordinary mortal. He taught to
the ignorant by His own example the duties that had been
forgotten through time.

Rishabha Deva's descent Life and Teachings :

gerr

Srimad Bagavatham.

With a pure mind, all living beings, mobile as well as
immobile ought to be respected at every step as abodes of Lord
Vasudeva ; that alone will be Lord's true worship. Lord's
propitiation is the reward of the activities of the mind, tongue,
eyes and the other Indriyas. For, without propitiating Lord
Vasudeva, a man cannot hope to escape from the greatly
confounding noose of Death.

As for this body, this body in the mortal world does not
deserve to be given up to sensuous pleasures, which are a source
of misery and which are enjoyed even by dogs, and other
animals. It is worthy of being devoted to sublime austerities
whereby the mind is purified ; and from purity of mind follows
the unending bliss of absorption into the Absolute. The wise
speak of service rendered to exalted souls as an open gate to
liberation and the fellowship of those who are fond of women
as the door opening into hell. They alone are great who are
even-minded, exceptionally calm and composed, free from
anger, kind-hearted and pious or again they who regard love
offered as the object of human pursuit, who take no delight in
men engaged in pursuits calculated to nourish their body nor in
a house-hold consisting of wife, children and riches, and who
have no selfish interest in the world beyond the maintenance of
their body. An erring soul commits sin only when he endea-
vours to gratify his senses. One should not regard those actions
as good, from which has followed this body, which though
non-existent, is a source of misery to the Jiva. The real nature
of the soul remains obscure due to ignorance only so long as the
Jiva does not enquire into the truth about the Spirit. So long
as actions continue to be performed, the mind remains disposed
to activity, and it is due to such a mind that the Jiva remains
tied to a body. The Spirit being thus veiled by ignorance, the
past actions of a man render his mind prone to activity. And
so long as there is no love for Lord Vasudeva, the Jiva is not
rid of its indentification with a body.

Self-realization and aversion for the pleasures of sense, and
followed by great ascetics given to self-control and retired from
worldly activity, Lord Vasudeva Himself renounced even at
home everything except His body, which was the only posses-
sion left with Him, and, having absorbed the sacrificial fires

14 . ' .. T. T. D. MONTHLY BULLETIN

into Himself, and taking to the life of a recluse, departed from
Brahmavarta as if mad,, with dishevelled hair and scantity clad;

Lord Risabhadeva was the very ornament of the protectors
of the world ; yet His divine glory could not be perceived on
account of His behaving as .aforesaid like a stupid fellow and
because He had adopted the weird appearance, speech and
conduct of one who has renounced all worldly attachments and
connections.

Karma Yoga practiced by Rishabha Deva :

'Karrna* means the performance of certain kinds of rites
and duties as a result of knowledge acquired by Sastras. The
duties consist of Nityakarma and Naimittika karma. Nitya-
karma including * Sandhya ' etc., has to be performed regularly
and is compulsory. Naimittika karma has to be compulsorily
performed on specific occasions like the eclipse of the Sun,
Moon etc., and Kamyakarma rites are optional as have been
chosen to suit one's ability. Gnana Yoga is an uninterupted
contemplation on God by one who has developed bis mind by
Karma Yoga. A person succeeds in attaining to a vision of his
self by a practice of Yoga preceded by Karma Yoga and
Gnana Yoga.

After Karma Yoga and Gnana Yoga, there is Bakthi Yoga
which is said to be the direct means to the attainment of the
Supreme Goal. In Bakthi Yoga, one contemplates on Bhagawan
and this was practiced by Rishabha Deva who attained salvation
and demonstrated to the other human beings the embodied
souls 'what is self or Atman ? '. Rishabha Deva was considered
to be a minor Avatara of Lord Vishnu.

Rishabha Deva's Bhakti Yoga :

Bhakti is the.special form of meditation which is of the
nature of unsurpassed love towards God and it has for its object
the essential nature of Bhagawau who is not dependent on any
one else. It is a form of continued supreme attachment to fhe
Lord. By practicing everyday Bakthi increases and ultimately
there is success or SiddhL This is also a means for the attain-
ment of salvation or Moksha. This particular Bakthi is
* parabakthi ',

SYMPOSIUM OF HINDU WOESHIPS 15

Rishabha Deva wanted to appear as a human being with life
and the body. He is an example of the highest form of detach-
ment. He also taught by leading an exemplary life how a
person with a family can be non-attached to his body, family
life and belongings. The preponderating speciality in Rishabha
Deva was his non-attachment as demonstrated by his walking
through a burning forest of bamboos irrespective of his body
being attacked by fire. His teachings to his sons were of great
value. He emphasised on the performance of duty without
being attached to the fruits of action.

Now, in order to teach to the Yogis the process of giving
up the ghost. He thought of quitting His body and, constantly
viewing the Supreme Spirit who was directly present in Him as
identical, ceased to think of His body and gave up His identi-
fication with the subtle body. When Lord Rishabhadeva was
thus rid of the subtle body, His visible form continued to
wander over this globe due to seeming egotism induced by the
vestiges of Yogamaya and visiting as directed by Providence the
territories of Konka, Venka, Kutaka and South Karnataka,
traversed the forest of the Kutaka mountain like a madman
with dishevelled hair and with a piece of stone in His mouth.
Meanwhile a fierce forest conflagration broke out due to the
friction of bamboos tossed about by the force of wind ands
enveloping the forest on all sides, consumed the body of
Rishabhadeva too along with the forest.

This descent of the Lord was intended to give a lesson in
the art of liberating oneself to those who are stepped in the
quality of Rajas. People recite the following verses conform-
able to the spirit of such teaching : — " Oh, of the Dwipas and
Varshas of the earih, girt with the seven oceans, this land
(Bharatavarsha) is exceptionally holy inasmuch as the people of
this land celebrate the blessed deeds of Lord" Vishnu associated
with His descents.

In this connection, we are reminded of the teachings in the
Second Chapter of Gita regarding actions to be performed
without caring for the fruits of such action and actions without
attachment :

16 T. T. D, MONTHLY BULLETIN

" Thy business is with the action only, never with its fruits ;
so let not th^e fruit of action be thy motive nor do thou cling
to inaction."

" He whose mind is free from anxiety amid pains, indifferent
amid pleasures, free from passion, fear and anger, is called a
sage of stable mind.

(Continued from Page ] 8}

several people at the same time and several people can reap the
fruits of worship at the same time. Nay more, not only several
people but even several generations of people can worship him
and obtain his grace. The greater the number of people or
the number of generations that worship an idol, the greater
must be his power and generosity to save mankind. So idol
worship is one of the most important and common forms of
worship of God.

Religious lectures held during the month of June 1957
T. T. Devasthanams Information Service Office, ; •
19, Royapettah High Road, Madras — 14.

1-6-57 . Sri K. Rajagopal Rao, B.A., LAKSHMI KALYANAM

2-6-57 Sri Rangadasa Goshtigal SUPRABHATHAM (Prayer)

8-6-57 Sri K.Lakshmikantha Sarma DHRUVA CHARITHAM
15-6-57 Sri V. K. Gopala lyengar ANDA'L AND

THIRUVENGADAMUDAIYAN

22-6-57 Sri U. Appu S^strigal PRAHLADA CHARITHRAM

29-6-57 Sri Venkateswarananda ALWAR AMUDU

July 1957.
6-7-57 Sri D. Sachidananda BHAGAVATH GITA

Saraswathi

7-7-57 Suprabhatham by Bhagavatars PRAYER MEETING
13-7-57 Sri K. Rajagopal Rao, B.A., KUCHELOPAKHYANAM
20-7-57 Dr. K. Vaidyanathan, M.A.,ph.D. NARSIM MEHTA
27-7-57 Sri P. R. Nagaraja Rao VYASARAJA THEERTHAR

* CHARITHRAM

IDOL WORSHIP,
• P. V. Ramanujaswami, M.A.,

INDUS are theists and believe in the existence of God.
In treating about idol worship it is not necessary to prove
the existence of God, The most common argument adduced
to prove the existence of God or some Super-human power is
this. The whole world or universe is a creation i.e., it is in the
form an effect. And it is an accepted principle that every
effect must have a cause. No human being can be considered
to be the cause of this world, because it surpasses human
powers. So some super-human agency must be the cause of
this world and that we call God.

When once God is accepted, it must also be accepted that
the creation of God is in the power of God ; for a creator can
make or unmake his creature. So we his creatures must always
try to be in his good looks to proper by his kindness and not be
destroyed by his anger. To propitiate him we must worship
him. So all theists worship God, each in his own way. The
idea of propitiation by worship is also derived from our
experience. If we want to be in the good looks of our superiors
and desire some advantage from them, we follow their wishes,
dance attendance upon them and speak words which please
them, praise their good qualities and above their adversaries.
The same principle we apply to our God who is superior to all
human beings. Just as our superior has no desire to be attended
by us but we only do so for some advancement, so God does
not desire our worship but we worship him of our own accord
for our advancement. There is one superiority in the case
of God. Although the superior person -helps a man who
praises him but does not of his own accord go to a person and
ask him to approach him to help him, God is anxious to help
and redeem his devotees as the devotee is anxious to worship
him and get his grace and induces them to come to him.
Therein lies the mercy of God.

God being impersonal, it is very difficult for men to
conceive and worship him. It is only very intelligent and
learned persons and persons blessed by God that can see God
in the mind's eye and worship him. The generality of mankind
is not capable of doing so and want something concrate to fix
their mind upon. Their mind's are not trained, ripe by wisdom
to realise God in themselves and worship Him. They want a

18 T. T. D. MONTHLY -BULLETIN

great deal of practice and they may not be able to achieve it in
their life-time. So some concrate shape has to be given to
God to unable all people to worship him. As God is himself
formless but possesses all the conceivable good qualities any
form that we may conceive of will suit him. To say that as
idols are different in form, they cannot all represent God.
Every conceivable form can represent him because it cannot be
said that God has not the form which a particular idol possesses.
The form of the idol depends upon the taste of the worshipper.
A pious man likes a mild form, a warrior likes a warrior God,
a cowherd likes a cowherd God, and so on. So every form
can represent God ; and no form can be said to be unfit for
God.

The next question is " Is the idol a symbol of God or is
it really God ?" It is not merely a symbol of God. God it
really there in the form of the idol. The devotee wants to
worship God and makes an idol according to his own liking.
Then he prays to God to come and reside in the idol so that he
may worship him. God in his infinite kindness and eagerness
to fulfil the wishes of his devotees comes and actually resides in
the idol. Therein lies the accessibility of God to his -devotees
and eagerness to redeam mankind even by following their tastes,
Therein lies the greatness of the Hindu conception of God.
It is therefore wrong to say that Hindus worship, stones, trees,
wood etc., as God. Nothing can be further from the truth.
The Hindus do not worship stones etc., but only God present
in stones etc. Because the idols are different, it is also wrong
to say that Hindus worship several Gods and are' polytheists.
They worship only one God but they give him different names
and forms according to their tastes and likings.- That is why
we say that the God has thousand and one names and call him
by these names. That does not mean that there are thousand
and one Gods. He has all conceivable names. So also he has
all conceivable forms. So idol worship is really worship of
God and not worship or stone, or wood.

There is another advantage in idol worship. If a man
conceives God in his mind and worships him, he alone will be
saved thereby. No other man can worship that God and
obtain his grace. But God in an idol can be worshipped by

(Continued at Page 16}

{Continued from previous issue.)

SAINTLY STEERERS OF THE SHIP OF
BRAHMADVAITA OF THE UPANISHADS

,*~~~ Sri Ananthanandendra Saraswatht

f ERE he clearly says that the original source of Brahma
Vidya Aikathmya (<^«)), the idea of the identity of the
Jivatma and Paramatma, resides in the centre of Kanchi. The
seed of Advaita thus sown in Kanchi has born excellent fruits
in that we see Kanchi and its neighbourhood have produced
many prominent writers on Advaita whose works are the most
outstanding works on Advaita even to this day. We have
already mentioned the names of Govindananda and Balakrishna-
nanda. Balakrishnananda, also called Abhinava Dravtdacharya,
says that he belongs to Srutinagara, which is probably the same
as Vedapuri (Vedapura), the modern Tiru-ottu-oor, the head-
quarters of the Cheyyar taluk in the North Arcot District. We
find that Purnananda Saraswati, also called Anandapurna, the
authprofa commentary on Sri Harsha's Khandana Khanda
Khadya and Mandana Misra's Brahma Siddhi and other
important Advaitic works, Sivaramaiianda Saraswati (mentioned
in the two verses quoted in the beginning of this section), who
is reputed to be the author of a commentary on Madhusudana
Saraswati's Advaita Siddhi, Narayanananda Saraswati also
known as Narayana Tirtha, the disciple of Govindananda
Saraswati and the author of the Prose-varthika on the Brahma
Sutras, Krtshnananda Saraswati (Senior), disciple of Rama-
nanda Saraswati and the author of a commentary on Ratna
Prabha, Brahmananda Saraswati (Gauda) generally known as
Gauda Brahmananda, author of Laghucbandrlka and Guru-
chandrika, the most authoritative commentaries on Madhu-
sudana Saraswati's Advaita Siddhi, Nyayaratnamala, Brahma
Sutra Muktavaii, Advaita Siddhanta Vidyotana and other works,
Krishnananda Saraswati (Junior), author of Siddhanta Siddhan-
janam, all these great authors, as well as Purushottarna Saraswati,
Gopalananda Saraswati, Sridharananda Saraswati, Swayam-
prakasananda Saraswati, and Ramananda Saraswati (Junior),
all these belong to this same Guruparampara. Thus we see
that ;this Parampara consists of important Advaitic authors.
The sanyasis of the Advaita Sampradaya are generally divided
into ten different orders, Tirtha, Asrama, Vana, Aranya» Giri,
Parvata, Sagara, Puri, Bharati and Saraswati. The Saraswati
2

20 T. T. D. MONTHLY BULLETI1

Sampradaya consists of two orders Ananda Saraswati and Indra
Saraswati. We have already seen how the Kanchi Mandala
has produced many eminent Sanyasis belonging to the
Ananda saraswati order. Among the Sanyasis of the Indra
Saraswati order to which the Kanchi Kamakoti Peeta belongs,
Upanishad Brahmendra Saraswati, the author of commentaries
on all the 108 Upanishads, Sadasiva BraHmendra Saraswati,
the author of Atma Vidya Vilasa, Brahma Tatva Prakasika
(a vritti.on Brahma Sutras) and Siddhantha Kalpa Valli,
Girvanendra Saraswati, the author of Prapanchasara Sangraha,
Gangadharendra Saraswati, the author of Swarajya Siddhi,
Advaitanandendra Saraswati, the author of Brahma Vidya-
bharana, a commentary on Sri Sankaracharya's Brahma Sutra
Bhashya, Bodhendra Saraswati, the author of Advaita
Bhushana, another commentary on Brahrna Sutra Bhashya, and
Vasudevendra Saraswati, the author of Tatwa Bodha, Pratyak
Tatwa Prakasika and Vasudeva Mananam are some of the
authors belonging to the this order. Sanyasis of this Indra
Saraswati order are found even now on the banks of the
Kaveri, the Palar, the Krishna and the Godavari. It appears
from an inscription in Varadaraja Swami Temple that there wad
in Kanchipuram a Mutt belonging to the order of " Sagaras."
An inscription on the inner face of the west gopura, northern
side, in the Varadaraja Temple dated saka 1300, Kalayukti,
Margali, 2nd corresponding to November 27, 1378 in the reign
of the Vijayanagara king, Hariyanna Udaiyar registers the grant
of the village of Iluppaipattu as Sarvamanya to the Ascetic Sri
Vedendrasagara Sripada of the Veda Mata in the Perumal
Koil at Kanchipuram to meet the Biksha expenses of the Swami.

Brahmananda Saraswati was also called Gaudabrahma-
nanda. Probably he was so called because he belonged to
Gaudadesa and came to the south in order to study Sastras
under Sivararaanandendra Saraswati who as already stated was
blessed with Payasam by Kamakshi. It is not usual to refer to
a person residing in a particular part of the country with the
name of that country appended to his name unless he is a
stranger in that country. Similarly Balakrishnananda is called
Abhinava Dravidacharya (the previous Dravidacharya being one
who belonged to the pre-Sankaracbarya period), because as he
himself sayse hwas travelling in the northern parts of the

SAINTLY STEEEERS ...... UPAMSHADS 21

country like Prayaga, Banares and Kailasasraraa where he says
he finished various portions of his varthika. The same analogy
may be applied to the case of Gaudapadacharya and the (pre-
Sankaracharya) Dravidacharya.

Sri Sarvajnatma, the author of Sankshepa Sariraka, in the
beginning of his work, pays respects to Sankaracharya in the
following sloka.

Though the meaning of the word Saraswati in this sloka is
Saraswati, the mere word "Saraswati" is also suggestive of
the fact that the Saraswati order, one of the ten orders of the
Sanyasis of the Advaita Sampradaya, was specially associated
"with Sri Sankaracharya.*

*Once Sureswaracharya, the foremost disciple of Sri Sankaracharya
developed a boil in his head. All human treatment failed to cure the
same. In his boundless love for his disciple Sri Sankaracharya sent
for the Aswins, the doctors of the Gods. They came at his call and
Sureswaracharya was completely cured. Indra, the King of ths
Gods, got angry with the Aswins for leaving the Kingdom without his
permission and hurled his famous weapon Vajra against the Acharya.
The weapon scarcely reached the Acharya's presence when it sudd nly
lost its force and the weapon itself broke into thousand pieces, even as
the arrows of Viswamitra had broken before the Brahmadanda of
Vasishta, the mighty sage and the Guru of Sri Ramachandra. Indra at
once new into this world and fell at the feet of Sri Sankaracharya and
prayed to be forgiven. Indra begged the world — teacher to do him 1he
favour of appending the title Indra to his name and accepting the
insignia of his office as the king of the gods. Sri Sankara gave the
title and insignia to his first disciple Sureswaracharya. The following
verse from a work called Vasana Deha Stuthi also supports this incident.

aft I

22 T. T. D. MONTHLY BULLETIN

The Guru of Madhwacharya was one Akshobhya Tirtha
belonging to the Tirtha Sampradaya. That is why Madhwa-
charya is known as Ananda Tirtha and the Sanyasis of his
Sampradaya belong only to this order of " Tirthas." The Guru
who initiated Krishna Chaitanya belonged to the order of
" Puris," his Guru being Iswara Puri.

Sanyasis according to the Advaita view consist of fou'r
classes Kutichaka, Bahudaka, Hamsa and Parama Hamsa. The
first two have Tridandas. But as these two are believed to
have been prohibited in this age, there are no Tridanda
Sanyasis among them now. That the Tridanda Sanyasis belong
to the Advaita Sampradaya has been spoken to by the Tamil
Commentator Nachinarkkiniyanar in his commentary on Kali-
thogai.

Curiously enough in the second Ashtaka, 6th prasna, of the
Krishna Yajur Veda accidental mention of the words Saras-
wati and Indra and vice versa occurs in more than one place.
In some of them the Aswini Devas and words denoting healing
are also associated with the names Indra and Saraswati.
Sri Narayanasrami :

Sri Narayanasrami was the disciple of Ramananda Saraswati.
He has written commentaries on 1. Prasna, 2. Brahmavidya,
3. Kshurika, 4. Chulika, 5. Atharvasiras, 6. Atharvasikha, 7.
Garbha, 8. Maha, 9. Brahma, 10. Pranagnihotra, 11. Nadabindu,
12. Brahmabindu, IS.AmrtaBindu, 14. DhyanaBindu, .15. Thejo-
bindu, 16. Yoga Sikha, 17. Yogatatva, 18. Nila Rudra, 19.
Kalagni Rudra, 20. Aruni, 21. Narayana and 22. Paramahamsa
Upanishads. His commentaries are all based on the Advaitic
doctrine of Sri Gaudapadacharya and Sri Sankaracharya.
Sri Purnananda Tirtha :

Sri Purnananda Tirtha has written many Advaitic works.
Nothing is known about him except the works written by him.
His works are 1. Advaita Makaranda Vyakhya, 2. Antaiikarana
Prabodha Tika, 3. Avadhuta Gita Tika, 4. Ashtavakra Gita
Tika, 5. Atmajnanopadesa Tika, 6. Atmanatma Viveka Tika,
and 7. Dakshinamurthi Stotra Tika.
Sri Balakrishnananda :

Sri Balakrishnananda, also called Abhinava Dravidacharya,
belongs to the Ananda Saraswati sampradaya of Advaita

SAINTLY STEERERS UFA15TSHAD3 -23

Sanyasis. He was a disciple of Sridharananda, and was a con-
temporary of Krishnananda Saraswati, the author of Siddhanta
Siddhanjanam. Sri Brahmananda Saraswati, the author of
Laghu Chandrika and Nyayarati\amala was the Vidyaguni of
Balakrishnananda. He refers to the place of his birth as Sruti-
nagara. This Srutinagara is probably the same as Vedapuri,
otherwise known as Tiruvottiyur (Cheyyar Taluk) in the North
Arcot District, sixteen miles to the south of Kanchi. He seems to
belong to the 17th century. His works are commentaries on 1. Isa,
2. Kena, 3. Kata, 4. Chhandogya, 5. Prasna Upanishad
and 6. Bikshu (Brahma) Sutra Bhashya Vartika. In his Vartika
he has dealt with some topics not dealt with in the Bhashya,
He studied various branches of learning under various authors,
namely Nyaya under Vasudevendra Saraswati, Jyotisha (Astro-
nomy) under Swayamprakasatirtha, Vedanta under Brahrna-
nanda Saraswati, Kavyas under Venkatakavi, Vyakarana under
Nagoji Bhatta.

Sri Bodhendrayati :

Sri Bodhendra Yati (Saraswati) was a disciple of Sri
Girvanendra Saraswati and Sri Viswadhikendra Saraswati. It is
not clear if both these are one and the same. In some of his
works he gives his Guru's name as Girvanendra while in others
he gives it as Viswadhikendra.1 In his Purvasrama he was called
Purushottama, and he belongs to Kanchi. He says that his Guru
Girvanendra presided over an Advaita Mutt. (Vide Atma
Bodhavyakhyana). In addition to his great learning in Advaita
Philosophy he was a great Bhakta alsov He has written several
works on Advaita and on the potency of God's name in secur-
ing salvation to the soul. He attained Siddhi in Govinda-
puram near Tiruvidaimarudur in the Tanjore District and even
now every year in the month of September his Aradhana is
being celebrated there by devotees. His works are : 1. Advaita
Btrashana, an epitome of Panchapadika Vivarana, similar to
Vivaranopanyasa of Sri Vidyaranya, 2, A commentary on Sri
Acharya's Atmabodha, 3. Hariharadvaita Bhushana, 4. Hari-
hara Bheda Dhikkara, 5. Namarnrta Rasayanam and 6. Nama-
mrtha Rasodayam. He is said to belonging to the 17th
century.

24 T. T. D. MONTHLY BULLETIN

Sri Bhaskara Dikshita :

Sri Bhaskara Dikshita seems to belong to the southern parts.
He was the disciple of Krishnananda Saraswati, the author of
Siddhanta Siddhanjanam. He was the son of Venkatapathi
Yajwan. He is mentioned as one of the donees of the Tiruvisa-
nallur village grant by Raja Sarfoji, the first, who ruled Tanjore
from 1684-1711. As far as known now, he is the author of Ratna
Tulika, a commentary on Krishnananda's Siddhanta Siddhan-
jana. Both the original work and the commentary are regarded
as two of the important works on Advaita,

Sri Yagneswara Dikshita : .

Sri Yagneswara Dikshita was the son of Konda Bhatta. He
has written a commentary on Panchapadika Vivarana called
Panchapadika Vivaranojjivini. He refers to Nrsimhasrami in this
work. His other works are 2. Prabha Mandala, a commentary
on Sastra Dipika, 3. Alankara Raghava, 4. Alankara Suryodaya,
5. a commentary on Kavyaprakasa and 6. a commentary on
Chitrabandha Ramayana.

Sri Atmaswarupa Bhagavan :

Sri Atmaswarupa Bhagavan was the author of Prabodha
Parisodhini, a commentary on Padmapada's Panchapadika. In
this work he says that Acharya Sundara Pandya has written a
Vartika. He has also written a commentary on Padartha Tatwa
Nirnaya of Anandanubhava.

Sri Rangarajadhwari :

Sri Rangarajadhwari was the son of Achan Dikshita of
Adayapalam and was the father of the famous Appayya Dikshita.
He was a great teacher of Advaita. His son, Appayya Dikshita in
the colophon to his works says that he is the son of Rangaraja-
dhwari, the Advaita Vidyacharya. He has also written two other
works, Advaita Vidya Mukura and Rupaka Panbhasha.

Sri Ramachandrendra Saraswati : "

Sri Ramachandrendra Saraswati is the disciple of Vasu-
devendra Saraswati. He seems to have presided over the
Upanishad.Brahmendra Mutt, at Kanchipurarh. He has written
many Ad vaitic works. His works are 1. Tatwam Padartha
Lakshyaikya Sataka, 2. Tribhat Vibhutyadi Prakarana, 3. Para-
makshara Viveka, 4. Paramadvaita Darsanam, 5. Bhaktl Swarupa

SAINTLY STEERERS... UPANISHADS 25

Viveka, 6. Satthasamanya Viveka, 7. Siddhanta Slokatrayam,
8. Drgdrisya Prakaranam, 9. Mahavakya Ratnavali and 10. Vakya
Sudha Tika. It seems that he is also known, as XJpanishad
Brahmendra.

Sri Rama Tirtha :

Sri Rama Tirtha was the disciple of Krishna Tirtha. He
belongs to the 16th century. He is the author of several
Advaitic works. They are : — 1. Padayojana, a commentary
on the Upadesa Sahasri of Sri Sankaracharya, 2. Manasoilasa
Vrittanta Vilasa, a commentary on Sureswaracharya's Mana-
soilasa on Sri Sankaracharya's Dakshinamurthi Stotra, 3. Vastu
Tatwa Prakasa, a brief recapitulation of Sri Sankara's Sariraka
Bhashya, 4. a commentary on Vedanta Sara, 5. Sankshepa
Sariraka Vyakhya, 6. Vakyartha Darpana and 7, Sariraka Raha-
syartha Tatwa Prakasika. He is stated to have written a
commentary on Maitreyi Upanishad.

Sri Ramananda Saraswati :

Sri Ramananda Saraswati was the disciple of Sri Rama-
bhadra Saraswati. He has written several works on Advaita.
They are 1, Tatwamasyakhandartha Nirupanam, 2. Panchikarana
Tatparya Chandrika, 3. Laghu Vakyavritti Prakasa, 4. Vakya-
suddha Tika and 5. Vedanta Siddhanta Chandrika.

Sri Ramananda Saraswathi :

Sri Ramananda Saraswati was the disciple of Sri Govinda-
nanda Saraswati. He seems to belong to the Kanchi Mandala.
He is the author of Ratnaprabha, a commentary on Sri Sankara's
Brahma Sutra Bhashya and also the author of Vivaranopanyasa,

Sri Lakshmi Nrsfmha :

Sri Lakshmi Nrsimha was the son of Konda Bhatta. He
seems to have lived during the 17th century. He is said to have
entered the Sanyasasrama and attained Siddhi at Kottaiyur
near Kumbakonam in Tanjore District. He has written Abhoga,
a commentary on Kalpataru, Amalananda's Commentary on
Vachaspati Misra's Bhamati. He has also written another

work called Tarka Dipika.
Sri Vancheswara :

Sri Vancheswara was the son of Nrsimha. He was the great-
grandson of Vancheswara Sudhi, the famous author of Mahisha

26 T. T. D. MONTHLY BULLETIN

Sataka and the minister of the King Tukoji of Tanjore. His
ancestors were natives of Sahajirajapuram (Tiruvisanallur) near
Tiruvidaimarudur in Tanjore District. He was an inhabitant of
Sahajirajapuram, a village granted for the benefit of Sanskrit
Scholars by Sri Sahaji, King of Tanjore. He had studied
Mimamsa, Nyaya and Vedanta under Iswara, Srinivasa and
Ahobila Pandita. He belonged to a family, of Karnataka
Brahmins. He seems to have lived towards the close of the 1 8th
and the beginning of. the 19th century. His important work on
Advaita is Brahma Sutrartha Chintamani. His other works are
2. Bhattachintamani, a commentary on Bhatta Dipika
(Mimarnsa) 3. Dattaka Chintamani, 4. Sraddha Chintamani
(3. & 4. Dharmasastra), 5, Hiranyakesiya Srauta Sutra Vyakh.ya
and 6. a commentary on Mahisha Sataka.
Sri- Vignanatman : -..

Sri Vignanatman was the disciple of Jnanottama. He
was also called Vijnanasrama. He has written a commentary
on Padmapada's Panchapadika called Tatparyadyotini. His
other works are 2. Swetasvatara Upanishad Dipika, and 3.
Narayana Upanishad Vivaranam. He is also said to have
written a commentary on Panchapadika Vivarana called
Gudartha Dipika.

Sri Vishnu Bhattopadhyaya :

Sri Vishnu Bhattopadhyaya was the disciple of Swamindra
Pujyapada. His full name is Sarvajna Vishnu Bhattopadhyaya.
He was the son of Janardana who afterwards became a Sanyasi
under the name of Anandagiri. He is the author of Rjuvivarana,
a commentary on Panchapadika Vivarana. He is referred to
in Sarvadarsana Sangraha of Sri Vidyaranya.

• (To be continued)

17— 6— '57 <$}

SSfi.

KANNAGI : THE CHASTITY ARMED WIFE,
P. B. Ramachandra Rao, B.A.-

CENTURIES AGO the Pandyan Kings ruled in South India
with their capital at Madura. In the fifth century A. D.
Nedunjelian -Ariyappadaikadanda was the King ruling this
flourishing empire. This King though had all the material
happiness he very much regretted that he was not blessed with
a child. He therefore worshipped Kali Amman, the presiding
deity of Madura, for Her blessings. His prayers however pious
and devout, proved a vain. In his rage at the disappointment
he instantly ordered that the famous temple of Kali Amman
should be closed for all worship thereafter and that not even a
lamp should be lit therein. The great temple thus became a
sealed box and none in the City dare enter for offering prayers
to the Goddess from that day. The temple as days passed on
became entirely neglected and was awful to look at.

One fine day a poor oil-monger with his earthern vessel full
of oil was on his way to sell the oil in the town, and when he
neared the neglected temple porch, he offered his homage to
the presiding deity locked within and vowed that if the entire
stock of the oil was sold that day he would light a lamp before
the Deity. The lighting of a lamp in any temple is a king of
worship observed in return for any grace received from God,
Great Kings have similarly vowed, poor and the suffering have
so discharged their debt to the Almighty. There are inscrip-
tions erected in ancient temples describing the grant of a sum
of money for purposes of lighting lamp in a temple. Before
dusk the poor Oil-monger was able to dispose of the oil and
returned home in joy. He then went to the temple of Kali
Amman with his wife to offer prayers to the Goddess. The Oil-
monger opened the dusty creaking doors of the deserted temple,
cleaned it and ligted all the dusky lamps therein and thus
illumined the temple and began to offer his prayers most
penitently.

This strange phenomenon of worship of Kali Amman un-
heard of for years, fell on the ears of the King who instantly
with his guard hastened to the temple in paroxyism of fury, saw
the Oil-monger and his family in worship. He could not bear
this peaceful sight and he immediately ordered his guard to put
the Oil-monger to death for violation of royal command.

28 T. T. D. MONTHLY BULLETIN

Within the precincts of the temple the innocent Oil-monger was
dispatched and his wife roared in agoney before the Goddess
and cried out, "O Mother, how are justified in seeing the death
of my husband who was fulfilling his vow- before you. For
what fault of his he is so punished". The mysterious voice
emanating- from the Idol spoke, "Be not anxious. I will take
ray birth on earth and wreak my vengeance on the King for his
irrational act". At this gathering in the temple was surprised.

Years rolled on after the wonderful incident, and the King
was blessed with a daughter. This child very strangely from
the time of its birth was adorned with a silambu (anklet) on one
of her tiny legs, and that being peculiar, the King consulted all
the astrologers. They predicted that it was an ill omen and
begged the King not to keep the child in the Palace for fear of
any great disaster. The King though fond of having the child
was afraid of the impending doom predicted by the astrologers
and so ordered that the child should be locked up in an empty
box and thrown into the sea to perish by itself. The Royal
child was thus left in a box and thrown to the angry waves of
the sea. This box drifted on till it reached the delta of
the river Kaveri and there-xgot struck up at a place called
Kaveripattinam.

Kaveripattinam, the capital of the then Chola Empire on
the banks of Kaveri was a centre of international trade,
frequented by Ionian and other tradesmen. This was a great
flourishing City in South India. In this City there lived two
rich merchants (Chettiars) who were great friends. They wished
to cement their friendship by blood relationship if that could be
had. But one of them had no children while the other had a
son by name Kovilan. One fine day the Chettiars together
chanced to see the box on the washing shores of the river.
They had it removed to a safe place to share the booty imagin-
ing that it should certain precious treasures of the sea. They
slowly opened the lid of the box and to their surprise they saw
not gold or pearls but a tiny female baby alive within. One of
them not having any child, took the child, for himself. They
agreed that their children should be married to each other and
thus bring the families into closer relationship for which they
had been long cherishing. The merchant who took the child

KAEKAGI : THE CHASTITY ARMED WIFE 29

named the baby Kannagi and brought her up very happily in
his family.

The children attained their ages of marriage and the two
merchants arranged the wedding. It was a very auspicious
hour. No marriage in a rich Hindu family ever closed without
a music or dance or other entertainment. The parents proposed
to invite for this occasion Madagi, the renowned damsel of the
City. This damsel agreed to give her dance performance on
the specific condition that after the dance she would remove her
necklace from her person and by a whirl release it in the
audience. The person on whose neck the necklace falls should
marry her. This unheard of wish though strange and erratic
was not however denied and on the day of the wedding when
the pavilion was filled with guests, Madagi gave her excellent
performance amidst acclamation. At the close of the perfor-
mance she removed her necklace from her person whirled it with
considerable force and released it. The necklace fell in the
great gathering. Everyone began to examine his own person if
the necklace was on him. Where did it go ? All began to stare
at one another. This wonderfull necklace fell right over the
neck of the bridegroom himself. The large gathering was
stuned and the parents of the bride and the bridegroom began
to level abuses and curses on Madagi crying out that it was an
act of sacrilege and asked her to go away from the reception
hall. But Madagi would not without fulfilment of the promise.
The wise and the aged men tried to please her by any other
means, but Madagi was stubborn. However at last she gave
way in her will and pretended to go away by demanding there-
turn of the necklace. When Kovilan tried to remove it from
his person, he could not lift it at all. It had become fixed.
Every one felt that it was magic and sorcery and began to curse
Madagi. At this she offered another condition that she would
go away if she was merely permitted the chance to offer betel
to the bridegroom who should use it. After a great reluctance
and with a view to get rid of her any how, the parents permitted
her. Kovilan received the betel from the hands of Madagi and
chewed it. Madagi without a word left the hall. The result of
cheweing the betel was very wonderful. Kovilan, as it were
became infaturated with love to Madagi and began to pursue
her inspite of all attempts by the parents to dissuade him from

30 T. T. D. MONTHLY BULLETIN

so doing. The splendid marriage ended thus injutter confusion
and in mourning.

Kovilan who was thus loving Madagi to distraction left for
the home of Madagi and thereafter mostly lived with her
leaving away his wife and the parents. He was in her snare
for a few years without a thought of his own home, his wedded
life who all the time was shedding tears, and his parents in
utter gloom. He coald not extricate himself from Madagi,
lost all his weallh and further became heavily indebted to
Madagi to whom he had promised many more priceless orna-
ments. When on a day he thought of his wife came to him, he
decided to leave the home of Madagi to see his languishing
wife, Madagi demanded his promise to fulfil and poor Kovilan
could do nothing. He assured her however that till he rapid
her debts to the penny he would not even take his food and
promised to be back again. *

After a long time Kovilan returned to his own home.
Kannagi, the most devoted wife, who after the marriage had
not the occasion to enjoy the company of her husband, on his
approach, received him with the greatest love and affection and
veneration and offered him a delicious meal. Kovilan was at
once moved with the deep devotion of his wife and when he
was taking his food, the thought of Madagi and the promise
made to her came to his mind and he at once left his home.
He had promised Madagi that he would abstain his food till he
had cleared her debts. At this strange behaviour when Kannagi
enquired, KoviJLan related to her his promises to Madagi.
Kannagi though had parted with her all wealth, she felt for the
plight of her husband and said, " My lord, here take this my
silarabu, go and sell it in the market in Madura and wtih the
money redeem Madagi's debts ". So saying she removed the
anklet and gave it to his hands. How faithful and devoted was
this wife and how proud should be every Hindu woman in
India. Kovilan was moved pitifully and considered himself
unfit to be her husband. .

When Kovilan was about to depart with the silambu,
Kannagi requested him to take her also with "him which he
unhesitatingly accepted. As they both had journed long
Kannagi became exhausted through fatigue and" requested him
to bring some water to quench her thirst. Kovilan left her at

: THE CHASTITY AHMED WIFE . 31

the spot and went into the wood to bring her water. But by
the time he could return, a band of robbers chanced to be near
Kannagi and they intended mischief to her. But she, undaunted
and* armed with chastity, cursed them to turn themselves into
stones and they at once became petrified. On his return
Kovilan saw those new created stones and asked Kannagi how
they chanced to come to that spot. She told him of the
incident and to prove her chastity she restored them to their
original shapes. The robbers went on their way expressing
their gratitude and promising that from that time they would
not molest any way-fairer and became simple folk.

The outskirts of Madura was visible. The wearied pair
halted at the house of a milk-maid. Kovilan preferred to leave
his wife to the good will of the milk-maid in that hut till his return
from Madura after effecting the sale of the priceless silambu.
He left Kannagi to the tender care or the milk-maid who very
pleasingly accepted to do that simple service. Prior to his
leaving that home, he requested the milk-maid to keep in the
corner of the house a cocoanut, a lighted lamp, a mango fruit,
few jasmine flowers and a mug full of water. The milk-maid
did as she was told. He then told his wife, with deep feelings
of sorrow at the final separation '* My dear, Fm now proceed-
ing to the market place in Madura to sell your silambu. Give
me your good wishes and I'll return soon. In case I do not
return due to any mishap, remember and watch that the cocoa-
nut will break into pieces, the lamp will be extinguished, the
fruit will perish and the flowers fade and the pot drained of its
contents arid [ will not then be alive." With these words fie
left the hut leaving his dutiful wife to the care of the milk-maid.

Beyond man's own wish events happen otherwise. During
the time when Kovilan went to Madura the Pandyan King had
given his wife's two silambus for effecting certain repairs.
While the royal goldsmith was mending one of the anklets,
leaving the other in front of him, a sharp eyed eagle swept
down to his shop and snatched away the other anklet kept
aside and flew away with-it. The goldsmith was terribly afraid
of his fate and just to escape the wrath of the King he had
reported that the silambu was stolen away from his shop by
some one. At thus juncture when fate was working most
strangely Kovilan entered the market place and began to

32 T. T. D. MONTHLY BULLETIN

enquire if any one would go in for his silambu. The wretched
goldsmith watched this person and the silambu which was.
almost alike the one the eagle had taken away. He asked
Kovilan to give to him, examined it and offered to purchase it
for the King who would offer him the highest price. Kovilan1
was so pleased and followed the goldsmith to the Palace,
Before the King the goldsmith said in tears, "O King, here
is your silambu and this person is having it with him. How he
came to own it I cannot say." The King widened his eyes and
examined the jewel which resembled the one he had lost. He
enquired, " Sir, how did you happen to have this jewel when
it belongs to no other than the great Pandyan King." " This
my devoted and faithful wife's jewel," said Kovilan in grief,
" I've taken it from her to sell it and make the best use of the
value." The goldsmith cried out, " O King, he speaks false.
This royal jewel he robbed from my shop. Please deal with
him." '." Alas ", cried Kovilan, "I'm not a thief. I am noble
born. My w|fe is the most chaste lady and she had to part
with it on account of forced circumstances. It is her priceless
treasure. I'm quite innocent. Please give it Back to me."
However much he pleaded, the Pandyan King merely on the
strength of the statement of the goldsmith and without a
thought of finding out the truth, ordered that Kovilan should
be put to death. " Alas ! how wonderful are the workings of
Fate," cried out Kovilan.

Kovilan became brave and bold to receive the punishment
and meet death cheerfully. He was taken to the place of
execution and' when the hangmen lifted up their glittering blades
to Sever the innocent head, they could not do it. Then Kovilan
told them, " My brothers, know me as great and noble. I
cannot be killed by anyone except by myself. Give the blade
to my hands and I'll finish myself with it." The hangmen were
greatly moved at such words of the dying man and began to
shed tears. Kovilan snatched the blade and at the right hour
served his head off his body. Even the Heavens showed signs
of terrible impatience. The numerous signs and symbols which
Kovilan had left in the hut of the milk-maid began to change.
Kannagi noticed them and began to roar in grief that the
husband was lost. Just then had returned home the milk-maid
from the City and Kanaagi enquired if she had heard of any

KANNAGI : THE CHASTITY AEMED WIFE ' 33

news of her husband. Though the milk-maici was aware of the
happenings in the royal court, she did not say the truth, as she
evidently wished not to distress the lady. She replied that there
was no news. Kannagi who could read the thoughts of other*
by her powers of chastity at once cursed that her house should
be burnt to ashes. The cottage was burnt to ashes and when
the milk-maid fell on her feet and entreated, " O Mother, I
spoke untruth. Pardon, me, pardon me and restore my home."
Kannagi took pity restored the cottage to its original shape and
learnt the facts of execution of her husband and then left the
cottage.

Kannagi hurried to the place of execution and there she
saw Madagi, the faithful prostitute with the dead body of
Kovilan. Kannagi admired Madagi's devotion and love, and
by her powers of chastity resorted Kovilan to life and heard the
entire happenings from his mouth, promised that she would
wreak vengeance on the King, and then put him back to
peaceful sleep. "Madagi,*' She addressed, "You're his wife
most faithfull and devoted and I'm also another of his."
Madagi admitted her incapacity and wished to commit sati
with Kovilan. Madagi committed sati.

After this Kannagi with a terrific speed entered the Durbar
of the King and proclaimed in the open court that the King
had in awarding punishment to her husband who was innocent,
had committed injustice. " O Blind King, my husband is
innocent and he is free from guilt," spoke boldly Kannagi and
with tears flowing down her cheeks and breast, her"feyes wild
with fire continued, " My husband came to Madura to sell my
silambu which is born with me. There is no silambu in the
whole of the universe like mine, and O King, you've without
lawful enquiry blindly inflicted the death of my husband.'1
The Pandyan King was aghast at such thundering words.
He sat on his throne in mortal fear. Kannagi continued,
" Know O King, you are not fit to rule a kingdom like this.
The legitimate place for you is hell." She then commanded the
King to bring out her silambu and asked him, " O King break
open my silambu and yours and examine." The King ordered
for the two silambus and to be cut open and lo, to the astonish-
ment of all people out of the jewel belonging to Kannagi rolled
out navaratna, while in the King's jewel there were only silver

34 " T. T. D. MONTHLY BULLETIN

beads. The King was dumb founded ashamed and was anxious
about his own life. The Kannagi decaled further, " O King,
I'll show you where your other silambu is." So saying by her
powers she at once prayed for the eagle which robbed the jewel
and that eagle hovered over the durbar hall and threw from its
beak the King's silambu. The King saw his own folly and the
goldsmith's treachery and became nervous. ** O King, repent
not, an unjust King has no place to rule a kingdom and should
not live," so saying Kannagi pronounced the historical curse
that the Pandyan Kingdom should turn to ashes. With all
frenzy and fury she changed her shape pounched upon the
King and the goldsmith and actually tore them to pieces. She
thus wreaked vengeance of her, husband who was innocently put
to death. She then took her original shape of the Goddess
Kali Amman and like lightning vanished to the heavens.

AN OPPORTUNITY
Tirupati Devasthanams are taking up the works of

Regilding of the Ananda Nilaya Vimanam
of Sri Venkateswaraswami Varu at Tirumala.

Bhaktas are requested to contribute Gold & Money
and associate themselves in the *Kainkaryams. Contri-
butions may be sent to the Executive Officer, Tirumala-
Tirupati Devasthanams, Tirupati, S. I.

SRI VENKATESWARA ORIENTAL COLLEGE, TIRUPATI
AGAMA EXAMINATIONS, 1957

Vaikhanasa Agama.

The Principal writes that No. ^105 (Pravesa) has been
placed in the III class in the list of successful candidates, who
appeared for the Agama Examination held in April, 1957.

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I hue Name and Address. Sevas. ™

3 Sri C. Perumal. Salem. Kalynn^tsavam 500

4 ,, Kacetty Hnri Pasulu, Pulikapu, Pcolan^i, Gambura,

PrvprietT, Varalakslimi Pvmuj^uchp.ttr.m. Kasturi,
Silk House. B -a&alore. Jafra ^rrvr..sis, I Cl. Brah.&

Kalya-mts vam 2,960

6 ,, Srinivasari, B.A., Salem. d. > 500

A. Suryanaraya-.in, Palakil. dx 500

7 „ J. T, G-vpalakrisliTiaTi, K. G. F. I1C1. Brnh. 750

8 ,, J. T. Viswanadtiam, Hassan. Kalyaaotsavam 500
,, V. Subrarima-aiam Madras. d~>. 500

9 ,, V. Hariharati, Madurai. N. Kaaiula 1.001
13 ,, T. P. Kuppuswamy &Co., CKitto.^r. Kr.lyr.nctsavam 500

,, ,, Y. Sundararami Reddy, KotKapr.layam. d"-. 500

34 ,, D. Venkataratlvnani. Teriali. d~>. 500

,, ,, S. Suryanarayana, Madrr.&-2. d-». 500

., ., N. Purushotham. Bombay. 2 d^. , 1,000

15 „ dp. 2 d->. 1,000

,, ,, Y. Kuppuswamy lyenfear, Madras. Kalyanotsavr.m 500

19 ,, S. Pattag,ar. Palayakntai. II Cl. BraK. 750
,, ,, S. Vetikatavaradari, Madras-6 Kalyr.notsavam 500

20 ,, H. M. Brothers, G. T. Madras. N. Kp.nukn 1 001
3) ,, N. Raja Rao, Rajahmundry. Kalya-notsavcnri 500

For the Attention of the Pilgrim to Tirupati.

The Southern Railway notify that Concessional
return tickets at 1| Single Journey fares for I, II
and III Classes, will be issued between any two
stations situated at a minimum distance of 150
miles apart. These return tickets will be issued
from 20-9-57 to 3-10-57 and are available for
completion of return journey for 15 days including
the date of issue of the date of availability for the
commencement of outward journey in the case of
tickets issued in advance. Passengers to Tirupati
can avail of this concession during the Brahmot-
savam festival.

10—8—57 Upakarraa

H — 8-57 Tirumala Sri Vgraha Jayanthi.

19-8 — 57 „ Sri Gekulashtami Asthanam.

28-8—57 Vinayaka Chathurthi

23—9 — 57 Mahalaya Amavasya.

25—9 — 57 Tinimaia Sri Venkafceswara Swami Vari

29—9—57 - „ "•-. . „

2-10— 57 . ,, '. .. ,, k

22-10-T-57.:,,; Tirumila Sri Vari DeepavaSi Asthanam

Just Released! LimiM G

Secure your copies to-day.

e>dS)o?v5"sT-a

... : SIDDHANTHA TRAYA 'SANGRAHA

'. ' lit Tamil and 'Teliigu. "••.-,;

Just released — Short but clear treatment of the tlisrfel Scfibols
of philosophy, (Dwaita, AdVaita and VisisthaSVaita) Tor the
benefit -of-ali; ' _-\ ' ..... :.',. ". Price f (3-75 n'P.

For copies apply to :—r-

THE EXECUTIVE OFFICER,; .' • '• . . '. ' : ' " -' •'

T. T. DEVASTHANAMSV.TIRUPATI., ,

fruited at T.T.D. Press. Tirupali and published by <Sri C, Anna 'Rao
Executive Officer. Tiriunala-Tirupati Devaathanaitis.Tlrtipati- 8»8

ffe ofc/al or^fl of tab Sri fia/a;/ biatoar

Vol

No, 9

PARTICULARS ABOUT TIRUMALA.
GENERAL :— Height 282O Feel above sea level.
Temperature :— Maximum 94° Minimum 6Or
Rainfall 40" — Population : 4000.

Rs. nP.

- 3,16,354 36

1,216 53

1,540 70

188 37

136 94

1, Sri Venkateswaraswami Temple, Tlrumala

2, Sri Padmavathiamma Temple, Tiruchanur

3, Sri Govindarajasvjami Temple, Tirupati

4, Sri Kothandaramaswami Temple, Tirupati

5, Sri Kapileswaraswami Temple, Tirupati

Total

3,19,436 90

PILGRIM PARTICULARS

Number of pilgrims, accom- / at Tirupati
modated in the choultries I
in the month : ( at Tirumala

Number of pilgrims, who availed f Adults
T.T.D. TRANSPORT FACILITIES \
to Tiruraala in the month : ( Children

AUGUST, 1957
36,953

48,715
56,669

11,713

3. 3. 9.

Vol. VIII SEPTEMBER 1957 No. 9

NEWS FOR THE MONTH OF AUGUST, 1957
The Government of Andhra Pradesh have in their G.O.
MS : No,. 1600 of 23—8—1957, accepted with appreciation and
thanks the generous donations of Sri Rathakrishna R. Ruia of
Bombay and Tirumala-Tirupati Devasthanams for the establish-
ment of a Hospital at Tirupati.

The finalised proposals were :

(1) A new Hospital with 100 beds (50 for medical and 50
for surgical) with modern amenities, equipment, fittings
administrative blocks, staff quarters &c., will be constructed at
Tirupali from the corpus of the fund created from the donation
Rs. 5 lakhs from R. R. Ruia of Bombay and contribution of 10
lakhs from the Tirumala-Tirupati Devasthanams.

(2) The Hospital may be named as " Ruia Hospital " or in
such of the manner as may be suggested by Sri R. R, Reia and
approved by the State Government.

(3) After spending the necessary amounts on non-recurring
items such as construction of buildings, equipment &c , the
balance amount if any together with the interest thereon will be
kept separately in government securities as a corpus for future
expansion of the Hospital.

(4) Sri R. R. Ruia will be consulted regarding the plans and
design of the Hospital.

(5) The Hospital will be under the management and control
of the State Government. They will be responsible for its
maintenance and its normal development.

(6) There will be an Advisory Committee attached to the
Hospital consisting of eleven members, of which three will be
nominated by the family of Sri R. R.'1 Ruia, three by the Tim-
mala Tirupati Devasthanams and five by the State Government.

(7) If and when it is decided to start a Medical College at
Tirupati with the Ruia Hospital as the nucleus, the Ruia
family shall be given the first option for naming of the
Medical College by giving the additional donation that may be
required for the purpose.

The Govt. have required the Director of Medical Services
to take steps to implement the proposals urgently.

Reniganti-Giidur Broad-guage Work

The Renigunta-Gudur line on the Southern Railway which
has been converted into Broad Guage was declared open for
passenger traffic by Mr. T. A. Joseph, General Manager of the

Railway on 23rd August, 1957. It formed part of the metre
guage section, Gudur-Villupuram line. The broad guage line
between Gudur and Renigunta runs to 51,75 miles.

No doubt certain advantages are felt immediately as a
result of this conversion to broad guage. The passenger can
directly reach Renigunta instead of a change at Gudur as
hitherto and in a shorter time. The station which attracts most
of the passenger traffic in this Gudur-Villupuram line is
T1RUPATI. The conversion into Broad Guage, though
minimises the difficulties in travelling, will be fully useful to the ,
pilgrims, only when the broad giiag® line is extended from Renigunta
to Tirupati, which might mean expenditure of a few lakhs
of rupees for the railway. It is worth incurring towards the
amenities of the pilgrims bound for the holy spot, as it will not
pwt them to the difficulty of a change into the metre guage
section, and consequent 'delay inconvenience etc., for the next
immediate six miles journey. It will not be a distant date, when'
the railway authorities will look into this aspect and make it a
reality.

TSRUPATI EMEWPLIFIES AJJNEW APPROACH TO

RELIGION BYQCANALIZING THE {FERVOUR Or

TO NATION-BUILDING EFFORTS.

Vows To

A "Varsity.

Sri V. R. Ruthnain

iff OST people take vows-— some of them very peculiar too—-
Hi when they are in distress or when they have achieved
some success. It is just an expression of sacrifice or gratitude
to God. Vows take many forms and in India the variations are
as many as the number of castes and religious beliefs that her
people practise.

For instance, sonic worried parents take a vow to go on
pilgrimage to Pandharpur or Pud if their ailing child should
recover. A devout Vaishnavite youth from Madura may take a
vow to go to Tirupati and have his head shaved clean if he
should pass in the exa mi nation. Many take vows of visiting a
shrine annually or paying a regular cash contribution. It is a
question of faith, although sceptics may scoff and say that
** God is not bothered whether you get your head shaved clean
or abstain from eating mangoes,"

Tonsoriai offerings are common in India, and with most
Hindus the first hair-cut for a child is a religious and social
event, with elaborate ceremonials. The ceremonies vary in
different parts of India, but invariably the young infant's head
is shaved smooth and then the ears are pierced. This is usually
done in a temple.

Hair and nails that grow on the body have, down the ages,
been endowed with psychic and even mystic powers. They are
inextricably linked with magical practices and have been
regarded as carrying the personality of the person on whom
they grow. The layman does not know the mystic or esoteric
explanations for the offering of hair to deities, but by custom
and tradition the practice has been handed down from one
generation to another.

KALYANAKATTA
where thousands of devotees offer their hair to the Lord every day.

To-day it has become a part of the belief of many com-
munities to offer hair to the dieties. Although the practice is
highly prevalent in South India, it is not uncommon in the
North.

But by far the most interesting aspect of this custom of
tonsorial tributes is the growth of the temple town of Tirupati
in Andhra State. Here, to the small town nestling atop a range
of high mountains, in the southern most tip of Andhra State,
come hundreds of thousands of devotees and pilgrims from all
over India to fulfill the vows taken by them. The result of this
large concourse of pilgrims every year is that a big town and
numerous institutions have grown around the temple. Tonsorial
•tributes offered by devotees to the Lord Vishnu, the presiding
deity of the temple at Tirupati, in recognition of their faith in
him, have given rise to new schemes.

Tirupati is a small town, one and a half miles square,
nestling among the Tiruraala Hills in Chittoor District in
Andhra State. From Tirupati Town, ' a fine motorable road
goes up the Tirumala Hills to the famous shrine of Lord
Venkateswara, situated 2,820 feet above sea level.

The history -of Tirumala and the shrine' dedicated to Lord
Vishnu dates far back to antiquity. It is said that the Supreme
Lord;revea!ed himself in an ant-hill, on the southern bank of
an ancient pool known as Swami Pushkarini, to Chakravarthi
Tondaiman, around the fourth century B.C. From then on. the

Devotees shave their heads and take a dip in the
sacred temple tank before going to the temple,

history of Tirumala and that of the Vaishnavaites have been

closely interlinked. It has been recorded that it was here that
the famous Vaishnavalte saint, metaphysician theologian and
social reformer, Sri Ramanuja, received one of his five Initia-
tions in the sacred lore. Here in a sense did germinate the seed
of Valshnavism, a faith that struck root in the rich soil and
later grew into the gigantic tree giving spiritual shelter to
millions.

From a small shrine on an ant-hill, TirumaSa, as the years
rolled by, became a centre of pilgrimage. It is to the Vaishna-
vites what Lourdes is to the Christians. Devotees and Govern-
ments poured contributions in cash and kind and Tirumala
developed into a pilgrim town.

5. V. fTim-mi'tv Otfir,' 7>«ildinS

Vows take rawiy forms such as the one taken by the women in the above
picture. She has removed her ornaments, put them in the vessel hehi by
her husband and along with his contribution will drop it into the HUNJEH,

At one time the approach to: the shrine atop .the hill was
through thick jungle and by crude steps. Devotees helped to
improve this, although the travails and ordeals that had to be
gone through were in themselves considered as a test of faith.
B.wt to-day a pilgrimage to Tirumala or Tirupati, as it is more
popularly known, is a pleasant experience. A splendid all-
weather motorable road, convenient for those who travel by
car; steps for those who prefer to climb by foot ; an organized
system of traveller's bungalows ; systematized methods of

S. V. Universiti Plostel building for men

A youngster waiting to surrender his tonsure and another already
shaven gaze at the impressive GOPURAM, at the entrance
to the temple, on which episodes from the Dasavathara, or
ten incarnations of God, from Hindu mythology, a?e depicted.

10 " T.T. D. MONTHLY BULLETIN;

admission to the temple; absence of beggars and absolute,

cleanliness are the outstanding features of Timraata to-day.

It is a curious and harmonious blending of the ancient and
the modern ; of religion and civic needs ; of the canalization of
religious faith to serve civic needs. The temple Itself is a
masterpiece of architecture and has many beautiful ' aspects for
the art lover.

The administration of the temple is synonymous with the
administration of the town on the. hill. A town has sprung up
round the shrine and the civic needs and well being of the
people are controlled by the temple. With a population of
over 4,000, Tirumala. can well be described as a model town,
cleanest and most unique among pilgrim centres. All the streets
on the hill are cement-concreted and are kept scrupiously clean.
In fact, it is an object lesson to other temple administrations
for it is hard to find another place of pilgrimage, drawing
thousands of pilgrims, yet so clean and so well organized.

A unique feature of Tirumala is the complete absence of
beggars. This has been made possible by the concerted efforts
of the Temple Committee and its energetic commissioner.

Nor is Tiruraala the principality of priests9 intent on

fleecing the pockets of pilgrims, a facet of Banaras that no

pilgrim can forget. The priest of Tirumala is a servant of the

.Temple Committee and he only guides and helps the pilgrims

rather than extort money from them in the name of the deity.

Tiramak is perhaps the only pilgrim centre in India which
operates a first-rate guide service as well as boarding and
lodging arrangements. The Temple Committee is able to
provide accommodation and food for any number of pilgrims.
To those who cannot aiford it there are small rooms, kept
cleans which are available rent free, wtth necessary utensils.
For two rupees a day, one can hire a cottage fitted with all
modern conveniences including fans and lights. Wholesome,
clean food is... available at cheap rates in the modern canteen
operated by the Temple Committee.

It is interesting to note that in the matter of. worship also
there are very rigid rules. There are three free ••" audiences " or
"darshanas" every day and hundreds of people stand in a

Study of heads — 'Shaven and unshaven — of devotees
whose faith in Lord Venkateswara lias helped to build
many institutions around Tlrupatl's temple of the tonsure.

queue. They are permitted to pray before the diety in the

sanctum sanctorum for a brief period. But they cannot burn
incense, break coconuts or offer flowers as is the custom in
other temples. This strict rule helps to keep the temple scrap-
lously clean despite the thousands that visit it every day.

Those who have taken avow to shave off their tonsure do
so in the early morning and then go and offer prayers to the
deity in. the temple. Generally, pilgrims to Tirumala offer a
huge amount of gold or cash which they have saved during the
year. These are put into the huge * Hundi.'

It is interesting to note that in the temple there are regular
schedules for darshan, that is, for an " audience *' before the

Heads shaven clean, ears pierced and tbeir parents9 vows fulfilled,
two youngsters drop contributions into the huge * Hundi ' which nets
in a few thousand rupees every (lay. A canvas bag forms ttte mouth

of the Hundi, which is actually a huge brass vessel. Periodically

the Hundi is emptied and the contents assorted, counted and credited

to accounts ; then it is transported Bunder armed guards to the

temple treasury at Tirupati.

deity, at times other than the free public audiences. . For these
there are specific timings and admission is by tickets. Long
queues can be seen at the ticket office whic is open practically
during the whole day and well into the night. Some devotees
perform the wedding of the deity, spending a- few '. hundred
rupees.

Long queues are formed 10 front of the temple office for obtaining
tickets to have darshaa of the deity. Here can be seen devotees
of all strata of society and from every part of the country.

It is evident that the temple must be earning an enormous
amount of money from the offerings and other fees. The cash
earnings are something unimaginable and a lean figure would
be Rs. 1,50,000 a month, besides the regular flow oF gifts of
gold, silver and precious stones that are dropped into the hundi.
Many devotees donate the cost of the travellers* bungalows as
their token of devotion.

But perhaps the least known aspect of the pilgrim centre of
Tirumala is the fact that these enormous earnings have been
thoughtfully spent on schemes to uplift society. In a planned
and 'organized way, the earnings have been " ploughed back "
to the devotees. The temple, besides utilizing the earnings for
the maintainence of Tirumala and its sorrounding areas* and
for the comfort' of the pilgrims, has gone a step further by
opening a university for the education of the young.

The university, which is situated at the foot of the hill, was
inaugurared in 1954. Known as the Sri Venkateswara Uni-
versity, it is today fulfilling a much desired need of the people
of this area, in providing higher education for youth. The

The only place where devotees break coconuts is near this quaint oil lamp
on the back of a brass tortoise, placed near the entrance to the temple.
In the sanctum sanctorum devotees can only file past in solemn prayer.

university has modern buildings and well-equipped departments,
A fore-runner of the university in the field of cultural pursuits
is the Institute of Oriental Research and Learning, started in
1939, which is one of the foremost institutions doing research
on Sanskrit as well as oriental religions.

The young men and women who are receiving the fruits

of • education in

S. V. O. Institute. this university

provide the
most eloquent
testimony to the
canalization of
religious fervour.
Tirumala holds
out an inspiring
message for

S, V. University

building

other religious institutions and places of pilgrimage. It is a
novel experiment. Faith in Lord Vishnu has built many useful

institutions for the welfare of the community at large.

A vow taken to go to TIrupati, and have the head shaved,
has poured Into the coffers of the temple a few more rupees.
Millions of such TOWS have built up institutions of lasting value.

They help to maintain the town, the university, numerous schools
and social service institutions, a huge publications division, a

first-class pilgrim service, besides a chain of information centres
throughout India.

It is not so widely known, and It may not hay© oeeured to
many, but it surely will give great satisfaction to pilgrims to learn
that every time they take a vow to visit Tirapati, and offer their
tonsure or whatever meagre savings they might have made, they
are helping to put young men and women of the comming genera-
tion on the road to progress. Vows to Venkateswara have built
a 'varsity which is the surest vindication and the aobiest acknow-
ledgment of the bounties of the Supreme Lord.

(By kind courtesy of The Spectator, Bangalore and the author.)

16 T. T. D. MONTHLY BULLETIN *

T. T. D. AT

1. Kalyanakatta Sangam. • The Devasthanam Authorities have
fixed -a special place known as ' Kalyanakalla ' at the entrance to
Tirumala Village for the Pilgrims, who have taken a vow, to
offer their hair to God Venkateswara. All conveniences have
been arranged thera for such purpose. A fee of Rs. 0-4-6 per
head has been fixed for offering hair. A portion of the collection
is credited to the account of Tiramala-Tirupati Devasthanams.
If the Pilgrims offer their hair elsewhere (i.e., in places other than
the s KalyanaKatta ' reserved by Devasthanam) no ,. portion of
their contribution reaches the Devasthanams. Therefore the Pil-
grims are cautioned to be very careful, to see that their offerings
of hair, are made only at the * Kalyana Katta. '. '

2. The Shroff Merchants. Association-. TirumaU (Licensed
Shroffs)— -For purchase of Vaddi Kasul.u and other Irinklets at fixed
rates and of guaranteed quality and purity to be put in the hundi.

3. The Devastltanam recognised Tirumala Pilgrims Sevak Saogh,
& body of honorary pilgrim guides to help the pilgrims and to see
that their vows are duly fulfilled and to prevent. the diversion of the
funds of .the. Devasthanams.

4. The Theerthavasi Pnrohit Sangham • {Registered)"— This
Sangham has hee'ir registered by T. T. Devasthanams for due perfor-
mance of SaaUaiparas. UpaaayaEunts, Marriages aa-i olher religious

rssas

at iix.eu rates its oeiuw.

RS. A.

Sankalpam (Husband and wife)

Sankalpam single person

Pindapradanam

Brahmin and Vysya marriage

Brahmin Upanayanam

. 10

Vysya Upanayanam

Other Marriages and Upanayanams

Kesa Khandana pooja

Gandadeepam

10.

Other poojas

tl.

Satyanarayana pooja

... '• 5

•N.B.-— These facilities to the Pilgritn Public for the due fulfilment of
their vows and religious rites and to safe guard against their "being
harassed or cheated. The rates have been fixed and the proper
performance of the religious rites is eusured. Tue Pilgrim Public
•are therefore requested to contact the Choultry Superintendent at
Tirumala for rates etc., and get their TOWS duly and properly ful-
filled.

Your House (Choultry)
at XIramala.

Tiruraala-Tirapati Devasthanams will help you to achieve
this sacred duly of yours.

By so doing you will be rendering a service unto the devotees
of Sri Venkatesvara- devotees who throng to Tirumalai in thou-
sands. The Timpati Devasthanams have already done a lot in
this behalf by constructing various Rest Houses, Choultries, Ce-
ment blocks of buildings etc.,— all these can accommodate only
2000 persons a day. The number of devotees in these days
has increased to 3000 to 4000 per day on an average.

Many a pilgrim wishes 10 stay there for a few days to spend
his time for spiritual uplift and worship of the Lord, now that the
malarial aspect of the place has been completely controlled* and
as Tiramala is connected with the railway station by the Ghat
road. The sanctity of the place is very well known from the
Purnas and the hymns of the Great Alwars and the Acharyas.
The presiding Lord Sree Balaji Sree Venkateswar, the Lord of
this Kali yuga extends his grace to all His devotees. TIrumala
is an ideal spiritual spot.

T. T. D. MONTHLY BULLETIN 18

A number of pilgrim philanthropists like to have their own
buildings constructed for serving the needs of the devotees.
But it is very difficult to find sites for the- purpose and there are
difficulties of securing mat erials and labour at this place. The
hill area around the temple with a radius of one mile belongs
to Sri Vankateswara and there are sites available for the
purpose of constructing the residence cum choultry by the temple-
authorities.

Therefore the Board of Trustees formulated a scheme by'
which buildings -choultries-— could be raised the devotees:
donating half the estimated cost of the building, the other half
being met from the funds of the Devasthanam. In this way,
it was possible for the Devasthanam to construct tenements--
during the, year. The minimum contribution for the construc-
tion of a choultry is Rs. 6,000.

In response to representations, the Board of Trustees
began to construct tenements costing Rs. 4,000 each, the
donation part of the amount being only Rs. 2,000. Each
tenement consists of a Varandah, a living room, a kitchen, a
bath and" a flush out latrine and is provided with water supply
• and -electrical installation. By donating Rs. 2,000 a devotee
will have the following privileges.

(1) The building will be, named after the donor.

(2) The donor will have the right to stay in the building
for a total peried not exceeding 60 days in every calendar year
free of rent _ (if any levied towards electrical, water-supply or
hire of furniture). Relations of the donor will be accommo-
dated free of charge on the written requisition of the donor
and such period will be deducted from the 60 days. Donor
means and includes his heirs, successors-in-title, legal repre-
sentatives, executors and administrators.

P) The building will vest with the Devasthanam and will
be kept and maintained in good repair at the sole expense of
the Devasthanam.

(4) In the matter of occupation of the building preference
will be given to the donor's friends who may be going to
Tirumala for worship with letters of instruction from the donor

subject of course to the collection from them the charges
therefor, if any. '.'..'' ....«*..

MI W\h,°Pf that this reduction in the amount of the donation
win enable the devotees to come in large numbers and associate
themselves m the service of His devotees • : -

SRI KULASEKHARA ALWAR, THE ROYAL SAINT

GES AGO, some hold prior to the death of Christ while
others hold the ninth century A.D. as the date, irt
Tiruvanjikkalam, ancient Kerala (Malabar), a son was born to
the King Dridavrata by the grace of Sri Rama. This child was
born on very auspicious day similar to that of the birth of Sri
Ramachandra. The parents having had the priceless gem of a
son, they named him, with the traditions of the family, as
Kulasekhara.

Like the waxing Moon, Kulasekhara was growing amidst
plenty ; with the aid of a guru he mastered Sanskrit and Tamil
scriptures then extant, all the Vedas and Yedangas, trained him-
self in all sciences, politics, warfare, music and all arts. When
he had attained the age of twelve years, his father initiated him
in Brahmacharya by performing his upanayana. Having become
fully equipped with all arts, he made journeys to all subordinate
chiefs, collected from them the revenue and made his father
happy and cheerful. Dridavrata having become immensely
pleased with the attainments of his son and considering him
worthy to succeed to the throne. After a time gaining entire
confidence in the administrative ability of his son* Dridavrata
relinquished himself to retire into the forests and left the king-
dom entirely to the protection of his son.

Kulasekhara when he became the King, he re-established
the ancient glory of Ramarajya. He rested his faith in the
family deity Sri Rama, the Ananta Padmanabha, and established
sound education and respected all men of learning and devotees
of Vishnu. In all his moments of leisure, he used to listen to
the discourse on Ramayana by the then eminent pandits. This
continuous attention to divine lectures so ennobled his soul and
his spirit that he always thirsted to be one with the Lord. All
the earthly pleasures, wealth and beauty did not enchant him in
any way. He always had the inward urge to glorify and praise
Vishnu, and adore him by his sweet words. There were occasions
when forgetting his kingship, hd stood in tears before the Divi-
nity. Whenever he heard the exploits of Sri Rama, Sri Ranga-
natha, Sri Venkateswara, his heart moved out to embrace them
and he was lost in the Divine. He wished to be servant of the
Lord for all times. When he heard in discourse of the prepara-
2

20 T. T. D. MONTHLY BULLETIN:

tions of Sri Rama to invade Lank,a, he instantly ordered the
Commander of the Array to prepare himself with the army to
join the band of Sri Rama's army on its way to Lanka. On
another occasion when he listened to the news of Ravana,
carrying off the wife of Sri Rama, he instantly stood up in anger
and marched South and reached the Sea to proceed to Lanka.
When he reached the land's end, Sri Rama, pleased, with his
devotee appeared before and told him, " O King, by the
grace of God, I've killed Ravana myself before you have
arrived here," and disappeared. Kulasekhara felt sorry that he
could not be of any use to the Lord, but being satisfied that
Sri Rama had returned with his consort safely, came back to his
Kingdom and celebrated the worship of Sri Rama. All these
exhibit his frame of mind and his passionate love for the Lord.

This behaviour of the King was not liked by the Courtiers

and the Ministers. They intended to create illwill between

him and the Vaishnava teachers who held greater sway over

him. It was on the day of Sri Rama Navami the conspiracy

was hatched by the displeased members. Tbe Idol of Sri

Padmanabha was decked with all costly jewels for the occasion.

It was found then that one of the jewels was missing. The

King when he learnt of this loss, said that until the jewel was

restored he would riot worship. The courtiers took this

opportunity and began to accuse the Vaishnavities who had

the -favour of the King, and told him that they were responsible

and have been booked. The King felt sad over the attitude

taken by the Courtiers and told them that could not be so. He

declared, " O Ministers, it is only Sri Rama that can unveil the

truth. He knows the heart of every one of us. Now I ask

you to subject any one who doubts the character of the Vaishna-

vites to an ordeal. If it is proved that the Vaishnavites are

wrong, they will be punished and if is not so proved, the

person accusing will be punished severely." He then ordered

a cobra to be brought and thrust into a vessel and told them

that whoever dares to accuse the devotees, let him thrust

his hand into the pot. , If he is true, the cobra will not bite

him." He then prayed the Lord to sustain his ordeal. When

this ordeal was announced all began to gaze at one another

and none ventured out to thrust his hand, for fear he would

be dead by the bite of the cobra. But one of them in a

LIVES OF THE SAINTS 21

dastardly manner thrust his hand into the vessel and got the
bite and began to roar. It was then realised that the Vaishna-
vite devotees were not the culprits. Kulasekhara than began
to pray Sri Rama who heard his prayer, relieved the pain from
the sufferer who tendered his apology. The jewel which was
kept hidden was recovered and thus the test was proved.
Kulasekhara then worshipped.

Having become disgusted with the type of life of a King
on earth, and with his heart and soul concentrated on the
Divine at whose lotus feet he had surrendered himself and all,
he installed his son on the throne and left on pilgrimage to
different holy places. He with his disciples visited Ayodhya,
Haridwar, Muttra, Tirupati, and Sri Rangam and at the feet
of Sri Ranganatha sang his glorious Mukunda-mala and dedi-
cated it to him. At every shrine he adored the presiding deity
his hymns and left this great devotional song to all human
beings as heritage. Mukunda-Mala is a wreath of forty gems
of devotional lyrics of this Royal Saint, who has stressed the
path of Bhakti for the realisation of the Reality. It is through
this work he has pointed out the Way. He has sung in slokas
the heroic deeds of Sri Rama, rapturous songs depicting the
love of the gopis towards Sri Krishna. This Saint King lived
for sixty seven years and finally reached the adored Feet of
Sri Rama and came to be known as Kulasekhara Alwar.

TIRUNEELAKANTAR : THE POTTER SAINT

M MBALAVANA was one of the Siva Bhakthas who went
efcHs by the name of Adiyars. He was a potter in Chidam-
baram, the earthly abode of Lord Siva. Though of humble
origin, Ambalavana loved the poor and revered the Saiva
devotees who went round begging for alms. On an elderly
advice he went to the extent of making gifts of earthern
begging bowls to the medicants and earned their blessings.
Not a day he missed the darshan of the Lord Siva in the
Temple. Thus he led a very pious and chaste life.

In that place was living a prostitute, fully accomplished in
learning. Her name was Kalavathi. She was young and
beautiful. She came to know of the greatness of Ambalavana

22 T. T. D. MONTHLY BULLETIN

and intensely pined to see him, and was wanting for the
opportunity to contact him.

One evening it began to rain in cats and dogs. On his way
home having been caught in that .rain Ambalavana had to
take shelter at the entrance to a house which happened to be
that of Kalavathi. Kalavathi having come to know from her
maid servant that the stranger at the door was no other than
Ambalavana, Kalavathi who, all the time bided for the time
to come into contact with him, seized the opportunity and
gracefully walked to him, invited him to come in and stay on
till the rain stopped. Ambalavana accepted the wish and got
inside the palatial home. By her pleasing manners she entranced
him, and he accepted from her hands flowers, fruits and
perfumes and suddenly became a changed man. In fact, in
those circumstances, he fell into her charms. But when she
finally begged him to accept his love and marry him, he would
have yielded, but it suddenly flashed to his mind that that day
was religious day, the festival of Ardra in the temple of Siva,
and so he promised her that he would visit her home again the
next day.

Thus with all his changed demeanour scent and flowers
and gaudy dress, he returned to his own house. To her
amazement his wife saw the sudden transformation in him, and
she learnt from him all that had taken place. She was a true
and sincere wife. She grieved over his unexpected conduct
but still she gave consent to him. But the fair prostitute had
reserved too deep a place in his mind that all his piety and
devotion yielded before her wiles. He neglected his wife's
true and sincere love and affection. All her good admonitions
were of no avail, and he persisted going to Kalavathi's house.

One day after his return home from KalavathPs house,
by his sheer lust and infatuation he made advances and over-
tures to his wife, which the wife realised was due to his lust
for the prostitute, and refused his company, and declared,
"You shall not touch me in the name of Tiruneelakantar."
Ambalavana had such a reverence to this majestic name of
Lord Siva, whose true devotee he was, that he atonce opened
Ms real eyes and his folly and resolved not to touch his wife
nor any other woman. This was the divine moment and his

LIVES OF THE SAINTS 23

true wife was the cause to open his intellectual eyes, In spite
of this physical separation, the husband and the wife lived
very piously and the secret between them was not known to
the people of that holy place. When next time he visited the
house of Kalavathi, he refused to accept her wishes and began
to teach her the glory of Lord and man's purpose in life.
Kalavathi too became reformed by his teachings.

Thus Ambalavana and his wife lived in piety and felicity
and celibacy to a ripe old age. Lord Siva became pleased
with the Potter's devotion and He wished to glorify his
devotee's Bhakthi to the world.

One day there called on Ambalavana a Siva Yogi. With
his usual piety to the Adiyars, Ambalavana received the Yogi
and offered Arghya and Padya, when the Yogi was about to
leave, being pleased with his hospitality, he entrusted the
Potter his own begging bowl and requested him to take special
care of it and return it to him when he demanded it again,
after his return from his pilgrimage. Ambalavana accepted
to do that small service to the Yogi very gladly. He had
the bowl very closely concealed in his house. After a time
the Siva Yogi returned and demanded his begging bowl.
Ambalavana went to the spot to take it out, but he was aghast,
for it was not there. He thought it had disappeared, for he
was definite that no thief had come and gone. But what could
he do ? He had to return the bowl to the owner according to
his promises. With torments of agony over the loss he
begged at the feet of Siva Yogi, and said that he would replace
it. This the Yogi would not accept saying, " 1 do not want
any other than my own bowl, even if another be of gold."
Ambalavana requested, begged and beseacb.ed the Yogi in all
ways, but the Yogi would not listen. He thought that it was
all the work of God and began to pray for His Mercy. Then
the Yogi said, " Swear on your son that you have not stolen
the bowl, and I will forgive you." How could he do
that, he had no children. At this Siva yogi confirmed him
as thief and dragged him and his wife to Temple before the
Assembly and of Wise Brahmans who held courts. He spoke
to them of his case and finally said, " I will be satisfied if only
Ambalavana takes the hand of his wife and bathe in the sacred
tank and say that he is not guilty."

24 T. T. D. MONTHLY BULLETIN

Once again came another great difficulty. Ambalavana
had vowed not to touch his wife nor any other woman. He
was feeJing said at his miserable plight and prayed God for
His protection. " I cannot do it," he pitifully cried, " I have
vowed not to touch ray wife." At this all began to wonder
and roared in laughter for it was a strange revelation. He
was constrained to confess his past transgression. He finally
accepted to take his bath with his wife. While in the tank
he did not touch his wife but they both together held a bamboo
stick at different ends to denote that he had touched her.
When they both thus immersed themselves in the water with
that connecting rod and rose up, a miracle had happened.
They both became younger by several years. At once the
Siva Yogi transformed himself into Lord Siva and gave darshan
to the potter and his wife, blessed them long life of fame,
happiness and wedded life.

The sanctity of Ambalavana and his wife was made known
to all and he was thenceforward became known as Tiruneela-
kanta Nayanar.

(Continued from Page 32}

" Sravana Vidhi Vakyartha " by Ganapati Sastri has been
published in the Diamond Jubilee number of the Advaita Sabha
Kumbakonam.

It is highly regrettable that whereas many of the works
written prior to the 19 century are preserved to-day at least in
manuscript form, many of the books written during the
19th century and later have been lost to us completely. This
seems to be due to the fact that as the" earlier works were
written mostly on Palm-leaves, they were carefully preserved
while the later works have been written, most of them, on paper
(note books) with a view to get them printed and when~owing
to some reason or other it was not possible to print them, the
manuscripts, not being properly taken care of, have been
destroyed. . .

THE. END. ' •'•..•.•:• ; •••.-,•. , :- '-<

SAINTLY STEERERS OF THE SHIP OF
BRAHMADVAITA OF THE UPANISHADS

Sri Ananthanandendra Saraswath! ,
Sri Sivanarayana Tirtha

Sri Sivanarayana Tirtha has written a commentary on Sri
Sankaracharya's Sariraka Sutra Bhashya called Subodhini. He
has written also two other works called Panchakosa Manjari
and Panchakrosa Yatra.

Sri Sridhara Swami

Sri Sridhara Swamy is said to belong to the 15th century.
He has written a commentary on Sri Bhagavata called Bhavartha
Dipika, 2. a commentary on the Bhagavat Gita called Subo-
dhini, 3. a commentary^ on the Vedastuti in the Bhagavata
(skanda 10) 4. a commentary on Vishnu purana called Atma
Prakasa and 5. a commentary on Hari Bhakti Sudhodaya. All
his commentaries are full of Advaita tenets only.

Sri Sadasiva Brahmendra Saraswati

Sri SadaSiva Brahmendra Saraswati was a great Yogi. He
belonged to the village of Tiruvisanallur near Tiruvidaima-
rudur in the Tanjore District. He was the classmate of the
famous Ramabhadra Dikshita and Sridhara Venkateswara
Dikshita (familiarly known as Ayyaval). He became a Brahma-
jnani and many miracles are said of him. He was the Guru of
the Pudukkottai royal family. He attained Siddhi at Nerur on
* the banks of the Akhanda Kaveri and his Aradhana is celebrated
there every year. He belongs to the 18th century. He was
the disciple of Paramasivendra Saraswati, whose Adhishtana
is in Swetaranya (Tiruvenkadu) in Tanjore District. He
has written several works. They are 1. Advaita Rasamanjari,
2. Atmavidya Vilasa, 3. Atmanatma Viveka Sangraha, 4. Parama-
hamsa Charya, 5. Bodharya Prakaranam, 6. Brahma Tatva
Prakasika, a Vritti on Brahma Sutra, 7. Sarvavedanta Sara-
sangraha, 8. Siddhanta Kalpavalli, a poetic version of Appayya
Dikshita's Siddhanta Lesa Sangraha, 9. a commentary on the
above, 10. Yogasudhakaram (Yogasutra Vritti), 11. Gita
Sundara and 12, Navamanimala. Besides these, he is said to
have written commentaries on some of the Upanishads. He
has also written some Kirtanas (songs) both Vedantic and
devotional. A work called Suta Samhita Sangraha is also
attributed to him.

26 T. T. D MONTHLY BULLETIN

Sri Sway amp rakasa Muni

Sri Sway amp rakasa Muni was the disciple of Sri Kaivalya-
nanda and Sri Gopala Yogindra. He seems to have been a
contemporary of Sri Nrsimhasrami. He is the author of
1. Atmanatma Viveka, 2. Ekaslokivyakhya 3. Tatwa Sudha,
a commentary on Sri Sankaracharya's Dakshinamurthi Stotra,
4. Panchikarana Vivaranam, a commentary on Sri Sankara-
charya's Panchikarana, 5. Rasabhivyanjana, a commentary on
Advaita Makaranda, 6. Haritatwa Muktavali, 7. Hastamalaka
Sloka Vyakhya and. 8. Pramanadi Vibhaga Sloka vyakhya. One
of the Sishyas of Sri Swayamprakasa Muni has written a
commentary on Bhashya Ratna Prabha.

Sri Bhaskaracharya

Sri Bhaskaracharya, was also called Bhaskararoya and
Bhasurananda. He was the son of Gambhira Raya Dikshita
and Konamba Devi. He was born in Maharashtra country.
After studying for some time at Kasi, he came to the south and
settled on the Banks of the Kaveri in Tanjore District. He
studied sastras under one Gangadhara Vajapeyi of Tiruvalan-
gadu. He was one of the greatest votaries of Sri Vidya. He
attained a high proficiency in all the sastras as will be seen from
his works. His most important works are 1. Setubandha, a
commentary on Nityashodasikarnava of the Vamakeswara
Tantra, 2. Varivasya Rahasya, 3. Sowbhagya Bhaskara, a
commentary onLalita Sahasranama 4. Ratnaloka, a 'commentary
on Parasurama Kalpa Sutra and 5. Guptavathi, a commentary
on Durga Sapta Sathi (1 to 4 works on Sri Vidya). Besides, he
has written many works on Vedanta, Mimamsa, Dharma Sastra,
Nyaya, Kavya, Prosody and many other subjects. But most of
his works are known only by their names. He was a good
Advaiti. In his Lalita Sahasranama Bhashya he pays respects to
Sri Sankaracharya and in his Bhavana Upanishad Vyakhya he has
quoted with approval Appayya Dikshita's sloka *Nityam Nirdo-
sha Gandham *, the first verse of Ratnatraya Pariksha, wherein
it is said the difference of. Dharma and Dharrai is due to Maya
alone. Thus he seems to be a follower of Vivartha Vada.

Sri Govinda Dikshita

Sri Govinda Dikshita was a Karnataka Brahmin and is
said to belong to Vijayanagara Kingdom. He spent a greater

SAINTLY STEERERS ..... .TJFANISHADS 27

part of his life as the minister of the Tanjore Nayak Kings.
He spent his last days in Pattisvaram, a village four miles to the
south west of Kumbakonam in Tanjore District. He was the
Minister of Chevvappa Nayak, Achuthappa Nayak, and
Raghunatha Nayak of Tanjore. He was well-versed in Vedic and
Sastric lore as well as in Music and astrology. It is not clear if
he has written any work on Advaita but he is always referred to
as " Advaita Vidyacharya " and seems to have been a great
teacher of Advaita. Rajachudamani Dikshita in his Tantra
Chudamani, a commentary on the Mimamsa Sutras of Jaimini
referring to Venkata Makhi, the son of Govinda Dikshita, says

Yegnanarayana Dikshita, the son of Govinda Dikshita, in
his Sangita Ratnakara refers to his father as Advaita Vidya
vibhavavalamba

flit pISqj: I)

Venkata Makhi, the second son of Govinda Dikshita and the
author of Vartikabharana (a commentary on Kumarilabhatta's
Tuptika ) and of the Musical treatise Chaturdandiprakasika
says in one of his Gitas begining "Arundhati" that his father
was "Sankara Avatara" and in his Gita beginning "Thathitham
Thimi Thimi Gita" speaks of his father as "Sankara Munimatha
Pratishthapana Kovida".

(pages 950 and 755 of Sangita Sath Sampradaya Pradarsini,
Ettiyapuram Edn.) thereby indicating that Govinda Dikshita
established the Advaita School of Sankara. In his Chaturdandi-
prakasika he says that his father had written a Musical work
called Sangita Sudha Nidhi. In this work he calls himself as the
son of Govinda Dikshita, Advaita Vidyacharya.

It is said that besides Sangita Sudha Nidhi, Govinda
Dikshita has written a commentary on Kumarila Darsana,

T. T. D. MONTHLY BULLETIN

a work on Astrology (referred to by the author of the Tamil
work Thandava Malai) and also a commentary on the Sundara
Kanda of Ramayana. But no work except Sangita Sudha
Nidbl (only quotation) by Govinda Dikshita is available now.
Appayya Dikshita in his Siddhanta Lesa Sangraha mentions
one Advaita Vidya Acharya in four places. Whereas he refers
to other authors by name, he is referring to one author as
Advaita Vidyacharya without mentioning any other name.
Perhaps this may refer to Govinda Dikshita.

Sri Raju Sastri :

Sri Raju Sastri, (Thyagaraja Makin) was the native of Man-
nargudi. He belonged to the family of Appayya Dikshita. He
was a versatile scholar in all the Sastras. He studied Tarka Sastra
under Narayana Yathindra and Muktavali under Gopalacharya.
He studied Vyakarana under Chinnanna Dikshita of Kumba-
konam, Mimamsa under Raghunatha Sastri of Kumbakonam
and Vedanta under Swayamprakasa Swami. He is said to have
written about 30 Granthas, the important ones being Sadvidya
Vilasa teaching about Sadvidya of the Chhandogya Upanishad
and Nyayendusekhara, a criticism of Nyaya Bhaskaram, a
Vaishnava Grantha. He was borp in the year 1813, lived to
a very old age, and died in the beginning of the 20th century.

Sri Ramasubrahmanya Sastri :

Sri Ramasubrahmanya Sastri, commonly known as Rama-
subba Sastri of Tiruvisanallur, was the son of Ramasankara
Sastri and the grandson of Aswathanarayana Sastri. He was
a great Mimamsa scholar. He lived towards the close of the
19th and the beginning of the 20th century. He had a leaning
towards Vishnu. He is the author of many works. His
Vedanta works are : 1. Sastraikya Bhanga Vada and 2. Chandrika
Khandana, a polemic work criticising Chandrika, a Dwaita
work. He has written many works on Purva Mimamsa and
Dharma Sastra.

SAINTLY STEEREBS TJPANISHADS 29

Sri Subramania Sastri :

Sri Subramanya Sastri was the son of Sri Ramaswarai
Sarman. He was born in the village of Kavasseri in Palghat
Taluk in Malabar Dt., in the year 1879. He studied Nyaya
under Angadipuram Subramanya Sastri in the Maharaja's
Samskrit College at Tiruppunithura, Vyakarana in Kasi, and
Ganithasastras under Mundayal Nambudri in Nilambur. He
then migrated to Karur where he died in 1947. He has written
a commentary on Bhamati of Vachaspati Misra, called Bhamati
Vivarana. His other works are 2. Siddhanta Ratnamala, a
commentary on' Tarka Sangraha, 3. Ghatabhashya Vyakhya,
4. Sankhya Tatwa Kaumudi, 5. Yogavachaspathya Vyakhya,
6. Vyakarana Sutra Vritti and 7. Gunadinakariya Vyakhya.
Besides these he has written commentaries on all the 10
Upanishads except the Brhadaranyaka.

Sri Karungulam Krishna Sastri :

Sri Krishna Sastri was born in a respectable family in
Karungulam on the banks of the Tamraparani in Tinnevelly
District (Madras State). He studied Nyaya and Vedanta under
Sri Harihara Sastri at Chidambaram. He was sometime a
teacher in Vedaranyam Sastra Patasala. He held the post of
the Advaita Sabha Pandit at Kumbakonam from 1912 to 1919.
He was the Principal of the Chittur Patasala from 1919 to 1926.
He became the Principal of the Sanskrit College, Mylapore,
Madras in 1927 and held the post till 1938. He took sanyasa
in 1939 and attained Siddhi in the same year, He has written
two Advaitic works, Brahma Sutra Anugunya Siddhi and

Adhikarana Chatushtayi.

In his Anugunya Siddhi he tries to prove by a consideration
of only the words of the Brahma Sutra and without any extra-
neous authority, that the Brahma Sutras support only the
Advaitic interpretation put upon them by Sri Sankara.

Sri Anantakrishna Sastri :

Sri Anantakrishna Sastri is an important writer on Advaita
Vedanta. He was born in 1886 in Nurani in Palghat Taluk.
_ After studying in the Chittoor Patasala, Cochin, he joined the
Chidambaram Patasala and studied Vyakarana under Sri Hari-
hara Sastri. He then joined the Madras Samskrit College and
studied Vedanta and Mimamsa under Panchapagesa Sastri and

30 T.'T. D. MONTHLY BULLETIN

Venkatasubba Sastri. He was for some time the principal of
the Samskrit college at Kallidaikurichi, He served as a Pandit
at the Tirupati Samskrit College from 1911 to 1917. He.
then accepted the offer of a post of a lecturer in the post-
graduate department at the Calcutta University and held that
post from 1917 till his retirement in 1947. He has made a
critical study of all schools of Vedanta and is a fluent speaker
in Samskrit. He has written a commentary on 1. Brahma
Sutra Bhashya called Prabha, 2. a commentary on Dharmaraja
Adhwari's Vedanta Paribhasha and 3. a commentary on Karma-
pradipa. Besides these commentaries he has written independent
works namely, 4. Vedanta Rakshainani 5. Advaita Dipika,
6. Advaita Marthandam, another polemic work 7. Vivaha
Samaya Mimamsa, 8. Abdhi Yana Nirnaya, 9. Mimamsa Sastra
Sangraha, 10. Sanatana Dharma Pradipa, 11. Sowgandika
Vimarsa, another polemic work and 12. Sathabhushani, in reply
to Sathadushani of Vedantha Desika.

Sri Bellamkonda Ramarayakavi :

• ••--•'. •"'••. f

, Sri Bellamkonda Ramarayakavi was a versatile writer of
Andhra Desa. He was born in the year 1875 in the village of
Pamidipadu in the Narasaraopet Taluk in the district of Guntur.
He studied Vyakarana under one Purighaila Rama Sastri and
Nyaya tinder one Purighaila Subramanya Sastri. He is said to
have been an ardent devotee of Sri Hayagriva and it is said
that his Vedanta knowledge was due to the grace of Sri
Hayagriva. He was a great critic of the philosophy of Ramanuja.
He has written more than 100 works, some of them have been
published, some unpublished, while many others are known
only by their names. His principal works are, 1. Bhagavad
Gita Bhashyarka Prakasika, 2. Vedanta Kaustubha, 3. Sariraka
Chathussutri Vichara, 4. Vedanta Muktavali, 5. Advaita Vijaya,
6. Dehadehi Bhava Nirmulanam, 7. Trimata Samarthanam,
8. Advaitamrita, 9. Vedanta Sangraha, 10. Vedanta Dipika,
11. Vedanta Dinakara, 12. Vedanta Tatwamrita, 13. Advaitanya-
matha Khandanam and 14. Moksha Prasada.

Ayyanna Dikshita.

Ayyanna Dikshita was the disciple of Sridhara Venfcateswara,
otherwise known as Ayyaval of Tiruvisanallur near Tiruvidai-
marudur. He seems to have been the son of one Venkatakavi,

SAINTLY STEERERS.......UPANISHADS 31

author of Radha Madhava Samvada and other works and the
brother of one Alagiri Kavi, He says he was an expert in Vina
and also in Vedanta Sastra. He seems to have lived in the
middle of the 18th century. He is the author of Vyasa Tatparya
Nirnaya. In this work he raises the question "of the various
interpretations put on Vyasa's Brahma Sutra by Sri Sankara,
Bhatta Bhaskara, Yadavaprakasa, Ramanuja, Madhwa, Srikanta
etc., which is the one that can be regarded as the real intention
of Vyasa ?" In deciding this point, he adopts a new procedure.
He says that a proper decision in this case cannot be given by a
consideration of the various Srutis, Yuktis and Bhashyas, and
following the example of Vedanta Desika and Sudarsanacharya,
he takes into consideration the opinion not only of those
who are Madhyasthas (Neutrals), i.e., who do not belong either
to Advaita, Visishtadvaita, Dwaita etc., but also of critics of
Vedanta, namely Kapila, Kanada, Gautama, Patanjali and
Jaimini and also Pasupatas and Pancharatras and shows that
Sri Sankara's Bhashya which is Advaitic should be regarded as
the one that is after the heart of Vyasa. In the 2nd Parichcheda
of the work he establishes the non-difference (Abheda) between
Siva and Vishnu. At Venkatagiri a Vidvat Sadas seems to have
been held where he threw a challenge to the Pandits and
established the correctness of his view.

Sri Narakantirava Sastri and Ganapati Sastri were two
Vedantic Scholars who lived at the close of the last and at the
beginning of this century. Both of them are reported to have
written many Advaitic works. But very few of them seem to be
available now.

Sri Narakantirava Sastri was well-versed in Vedanta as
well as Tarka and Alankara Sastras. He was the Pro-
fessor of Tarka and Alankara in the Venkateswara Sanskrit
Patasala at Tirupati. He has written a god Tika on Vyasa
Tatparya Nirnaya of Annayya Dikshita. He seems to have
been responsible for the printing and publication of Tatwa
chandrika and Virodhavaruthini, two learned works on Advaita
by Umamaheswara and was instrumental in getting published
Mahavakyaratnavali with its commentary Kiranavali and Tepata-
chakrankana Vidhvansanam. He was also the author of Yati
Sarvabhaunaopahana in praise of Sri Adi Sankara.

32 T. T. D. MONTHLY BULLETIN

Sri Ganapati Sastri was a native of Painganadu, a village
near Mannargudi in the Tanjore District. He studied Vya-
karana, Tarka and Vedanta under Sri Raju Sastri of Mannargudi.
He had a good power of composing poems even in Ms teens
and it is said that he wrote his Kataksha Sataka when he was
in his 17th year. In the village of Konerirajapuram on the
banks of the Kirtiraan lived a good Asthika gentleman named
Sambasiva Ayyar. He established the Sri Vidya Press at
Kumbakonam and wanted to publish a series of Advaita books
•under the title Advaita Manjari series. For this purpose he
took the help of many Sanskrit Pandits of whom Ganapati
Sastri was one. Sambasiva Ayyar wanted Ganapati Sastri to
come and settle at Konerirajapuram itself and teach students
there. Ganapasi Sastri accordingly went and settled at that
village. In Konerirajapuram, in addition to teaching he also
continued his own study of Vedanta under one Pazhavaneri
Swami. One Kandamangalam Swami had written 2 books
"Drishti Srishti Vada " and "Advaita Siddhanta Guru Chan-
drika". He took his Advaiia Siddhanta Guru Chandrika to
Raju Sastri and requested him to go through the work and
make any suggestion that he might consider necessary. Raju
Sastri directed Ganapati Sastri to go through the same. In the
year, 1905, the Head of the Dwaraka Peeta sent from Hubli a
set of seven questions in Vedanta to be answered by Pandits in
the land. Ganapati Sastri sent his answers. His answer was
decided to be the best and he was conferred the title of Vedanta
Kesari. On account of his vast learning the title "Kachchapi
(Saraswati)" Was also conferred upon him by Kerala Varma.
He is reported to have written works on almost all subjects.
But most of them are known only by their names. Very few
are now available. Among his works may be mentioned
(1) Mukura, a commentary on the Vaidikabharana (Published by
the Annamalai University), (2) Druva Charita, (3) Thatathaka
Parinayam, (4) Jiva Vijaya Champu, (5) Kataksha Satakam,
(6) Thuraga Sathakam, (7) Nairgunya Siddhi, (8) Gururaja
Sapthathi, (9) Kenopanishad Vrithi, (10) Isavasyopanishad
Vrithi, (11) Atha Sabtha Vicharam, (12) Partha Praharam,
(Vyakarana) and (13) Sariraka Mimamsa Rahasyam. He is
said to have written about 100 works. He was the Sabha
Pandit of the Advaita Sabha, Kumbakonam. A small note on

(Continued at Page 24)

HINDUISM—A UNIVERSAL RELIGION.
P. V. Ramanujaswami, M.A.,.

characteristic features of Hinduism are : 1. it does not
admit conversion and 2. it is not opposed to any other
religion. A man is a Hindu by birth and not by assumption of
Hinduism ; a non-Hindu cannot be converted into a Hindu.
So a Hindu if he leaves Hinduism and embraces any other
religion, he is lost once for all and he can never again become
a Hindu. This is because our people realised the importance
of religion for the life of a man. The life of a man without
religion will be a frustrated life. In this world of misery
and pain, the only solace that man can find is in religion.
This gives us encouragement and makes life worth-living for
us. So none should abandon religion.

Again Hinduism does not consider any other religion as
its rival. Hinduism does not say that Hindus alone are saved
by God and that the followers of other religions are doomed
forever, as some other religions say. So it is the duty of the
followers of other religions to convert people into their religion
if they want to save them. But Hinduism says that Hindus
can be saved and the followers of other religions also'can be
saved in their own way. That is why Hindus do not think
conversion is necessary for a man. In whatever form a man
worships God, he is sure to attain salvation, provided he
sincerely worships. Hinduism lays more stress on sincerity of
purpose than on the form of worship. Hinduism says that
even people who worship other Gods attain salvation. Nay
more, it says that people who worship other Gods, worship
the same God ' as Hindus worship, in another form. So
Hinduism is not only not antogonistic to "eny other religion
but embraces all other religions and says that others too are
worshipping the same Gods. So every other religion in the
world is only Hindu religion in a different form.

The Hindu religion is a universal religion in another
respect. Although the manner of worship is prescribed in
Hinduism in a particular manner and every Hindu is required
to follow it, still it lays stress on some good qualities in man
and says that without them he cannot be saved. The Varna-
srama-dharma is fixed by strict rules and penalties are pres-
cribed for their violation. Varnasrama-dharma is only an
aspect of social economy and should not be considered as hard

34 T. T. D. MONTHLY BULLETIN

and fast rules fixing the superiority and inferiority of castes or
classes. Conceived in this way, the Varnasrama-dharma cannot
be considered to be derogatory for any society. Apart from
this Varnasrama-dharma, Hinduism requires every one of its
followers to develop certain qualities of the soul which have
immense power. These are as follows :-—

1. Cleanliness (of body, mind and speech)

2. Discrimination (of good and bad, of soul and body)

3. Straightforwardness (of mind, speech and action)

4. Truthfulness (for the good of all beings)

5. Equality (of one's own and others' good and bad)

6. Satisfaction (with what one has)

7. Restraint

8. Gift (dana) (Giving what one has)

9. Leaving (tyaga) what is not conducive to one's good.

10. Pity (daya)

11. Gentleness

12. Shame (to do bad deeds)

13. Patience (to bear the pain caused by others)

14. Boldness (to face misfortune)

15. Purity (of mind and body)

16. Faith (in the words of superiors)

17. Penance (to make the body fit for performing duties)

18. Firmness (in doing good deeds)

19. Indifference (to objects causing pain and pleasure)

The list is not exhaustive but only indicatory ; several
other good qualities are enumerated. Possession of these
qualities is considered to be more important than following the
rules of religion. A man possessing these qualities, even if he
does not strictly follow the rules of conduct, is considered to be
superior to another who strictly follows the rules of religion
but does not possess these qualities. Are these qualities peculiar
to Hindus or can be possessed only' by Hindus ? They are
universal qualities and a religion which lays stress on them
can certainly be called a universal religion. If Hindu religion
which embraces the followers of all other religions and which
lays stress on good qualities in preference to rules, cannot be
called a universal religion, what other religion cart lay claim-
to the name ?

(Continued at Page 39}

THE SACRED NAMES OF LORD SRINIVASA.
Sri T. K. Gopalasvvami Aiyangar, M.A. ^

5W: 55.
(Visvatirthaghaharine namah);
Surrender unto Lord Srtnivasa who extinguishes
all the sins of all the water spots.

H: | 56.

(Tirthasvami sarassnata raanujabhishta dayine namah).
Surrender unto Lord Srinivasa who confers boons on
all the human beings consequent upon the baths taken
by them in the Svamipushkarini (tirthasvamini).

!>HESE two epithets put together bring out the efficacy of
the holy-water spots (Tirthas) on the one hand and the
supreme potency of the Svamipushkarini or the master-tank on
the other. It is acknowledged in the Hindu Mythology that
the water-spots and rivers however holy they might be, become
polluted by the sins left off by the people by their plunges into
them and that they should get themselves consecrated by their
contact with some other river or ford. That even the greatest
River Ganges also seeks her remedy in the Godavari for conse-
cration is dwelt upon by Sri Vedanta Desika thus :

The fact that the fords become polluted and consequently ten-
dered impotent to purify the persons who take baths in them can
be traced to the Yajur Veda where the sons of the sage Angiras
consecrated the waters of the fords by depositing into them their
personal power of consecration and penance (€terT and cTW)
and thereby rendered them highly potent and efficacious. It is
stated in the same Veda that even sipping of the water conse-
crated by the sons of the sage was conducive to the internal
purification and that the person who sipped was qualified to
render others pure. The Vedic passage runs thus.
3

36 T. T. I>. MONTHLY BTJLLETII

Yajurveda — 7-2-1-4).

Similarly it is proved in the above two epithets that th
fords or Tirthas on the holy hill got themselves re-consecrate<
by their contact with the waters of the Svamipushkarini, 01
whose bank the Lord sported with His consort Lakshmi.

II ;

That the Lord on .the hill delegated the power of consecration ,
to the Master tank. (Svamipushkarini), is found described in.,,
the Brahma purana, where a detailed account of the genesis ofV
the said tank is given. The anecdote runs' thus. Once King :
Dilipa met sage Durvasas on the holy hill and requested him to
give an account of the importance connected with the hill and of;;
the Lord presiding over it. Dilipa was roused by the curiosity
to note that the Lord had chosen a spot only on the bank of »
the Svamipushkarini to the entire exclusion of more beautiful
spots on the holy hill abounding in Tirthas throughout.,-
Durvasas explained that Lord had special attachment to the
said tank on account of His being responsible for its very crea-j
tion. Durvasas explained that once River Saraswati attempted-
to become the queen of all the water-spots ( rO*fenfrnft ) *
so as to exercise her suzerainty over them . As ill luck would;;;
have it, a sage by name Pulastya who practised penance on her,
bank was not duly honoured by her on account of her utter
disregard for him and treatment as a son. But Pulastya who;
was much enraged pronounced an imprecation that she could?
never become the queen of the fords and added that she could?;
never become a rival to the Ganges who possessed a speciaj
qualification of being intimately attached to the Lord's feet.
But Sarasvati who could not tolerate the insult retaliated by ;
expressing that demons would be born in. his race rendering dis-;
service to the Lord. Then Pulastya appeased her and managed,;
to withdraw the curse with an amendment that the last member^
of the race would be bora as a Vaishnava, Vibhishana by

and rule the kingdom for a Kalpa. Then again. River Sarasvati
pursued her mission and ultimately prayed to Lord Srinivasa to
grant her the boon. The Lord interpreted the imprecation of
Pulastya that Sarasvati was denied the title "the queen of rivers"
and not the queen of Pushkarinis or water-spots and added.
'* Oh, Sarasvati, these fords on the holy hill which are three and
half crores in number seek refuge in Me for consecration and
purification from the sins. Thou shalt be the queen of all the
water-spots and an efficient agent to remove all the sins of the
fords which they accumalated consequent upon the baths taken
in them. These fords will contact Thy waters in the month of
Dhanus in the early hours of the morning on Suklapaksha
Dvadasi day and get themselves cleansed of the sins.'*

51*1$ 3]Sr ?r ftft^; 11

% i
u

f^rf

Even in the Vamana purana, we find the same account
repeated as follows in respect of the greatness of the said cank.

sWNf ^nfeft ft

From the anecdote narrated by Durvasas and from the account
stated in the Vamana Purana, it is quite obvious that the
Svamipushkarani is no other than River Sarasvati who had

T. T. D. MONTHLY BULLETIN

been awarded the title ^r% g^oft in the sense o
(mistress of all the holy tanks) by the Lord and rendered
highly potent to consecrate even the holy fords and remove the
sins of the devotees who plunge in her waters. Even to-day
on Vaikuntha Dvadasi day which is popularly designated as
Mukkoti Dvadasi, in the History of Tirumalai, the Disc-Deity
(Chakra) is dipped in the waters of the Pushkarini on Sukla-
paksha Dvadasi day to commemorate the prominent part played
by the Svamipushkarini in consecrating the waters of all the
fords.

The epithet ^^sf^TCrRot also allows the interpretation
that the Lord on the hill removes the sins of all Tirthas, or
Acharyas or Bhagavatas who surrender unto Him. Kalidasa
defines in the sixth canto of Kumara Sambhava thus.

^mf^cmiFg: aFs cft§ s^sj^ I

(Wiseman declare that to be a holy place (HM) which is resorted
to by worthy persons). Hence worthy persons who resort to
the said hill cannot be different from the great Bhagavatas and
Acharyas who dive fathoms deep in the ocean of His grace and
revel in His company. The epithet can therefore be interpreted
to signify Him who is ever alert to extinguish the sins of Bhaga-
vatas and Acharyas who seek refuge in Him. That the Lord is
always cautious to remove the sins of His devotees (Bhagavad
bhaktas) is clearly pointed out the great saint Tirumangai Azvar
in the course of his description of the Avatar of the Lord taking
three strides ( fefRBpg ) thus.

(w<ssr

HTL..n'SS>LD IBLEGSr pLD(t)ff6isr^LtiSt

eSesrsa

(Ou. 0. 10. 6. 5.)

That Svamipushkarini tirtha confers all boons can be traced
to the Yaraha purana (38th Adhyaya) where King Sankha is
described to have regained his regal glory by taking a bath in

THE SACKED FAMES OF LORD SRINTVASA 39

the said tank. It is stated that even Lord Rama who was in
the guise of Kshatriya attained sufficient strength to conquer
Ravana only by His bath in the same tank. It is also narrated
that King Dasaratha also begot sons by taking a plunge in the
waters of the Svamipushkarini.

Thus in the light of the above anecdotes, it can be conceded
that the epithets on hand prove that the Lord presiding over
the hill renders all the tirthas free from sins through the master-
tank Svamipushkarini and confers boons on all the devotees
who plunge in the waters of the said tank.

(Continued from page 34)

Again Hinduism is not a religion founded by one man.
Christianity was founded by Jesus Christ, Mahommadanism
by Mahommad, Buddhism by Buddha, Jainism by Jina, etc.
In this way Hinduism has no one founder. It is based on the
experiences of several generations of Rishis. So it is not
vitiated by the defects of individuals. However wise and
learned a man may be, he is not free from certain ideosynchro-
sies and it is not perfectly right to depend entirely upon him.
But there is no such danger in Hinduism. Its foundations
are laid in the Vedas and not in the teachings of a single
individual. So Hinduism is not a personal religion but a
communal religion. So its origin cannot be pointed out. It is
as old as the community and did not start with one at a
particular time in the community. So it can be called universal
in that way too.

*,.»,+ FOR THE ATTENTION OF THE SUBSCRIBER ^mm9

| Subscribers are kindly requested to note that the |

S bulletin copies will be posted only on the 10th of every 9

1 month and not in piecemeal. Those who become subscri- i

i bers or renew their subscription after the 5th of a month, l

• will get copies of the bulletin only after the 10th. of the *

§ succeeding month and not earlier. 5

§ I

CAUTION

I. Please REMEMBER that 7 irumalai Hill is a very sacred place and
Sree Venkateswara, a powerful force.

2. Please RESPECT ancient customs and established usages, when
you are on the Hills.

3. WEAR NO BOOTS OR. SHOES — a sort of penance. The Hill area is
considered holy.

4. WEAR NO FLOWERS — all flowers are for God only.

5. AVOID SMOKING, or carrying any article for smoking.

6. AVOID SPITTING, chewing belel and tahacco.

7. AVOID TAKING MEAT, fish, eggs, flesh, < >r drinking toddy or
arrack or any other intoxicant.

8. TAKE BATH and wear clean clothes before you enter the shrine.

9. AVOID RUSHING in for darsanam and take your cliance in the
Queue and allow chance for every one.

10. AVOID LOUD CONVERSATION or demonstration which would
derogate the solemnity of worship.

11. RESPECT AND PROMOTE the sentiments of pilgrims.

12. BEWARE OF BOGUS PANDAS or dalalis who are likely to mislead
you in the performance of your vows and disposal of offerings'

13. GIVE YOUR OFFERINGS in the Temple Office and demand
receipts.

14. DEPOSIT ALL YOUR Hundi offerings in the Hundi or Koppera
, at the Ban gam Vakili or Golden gate. Otherwise your vows

will not be fulfilled.

15. ASK FOR AND OBTAIN all information and particulars from
the Pilgrim Guides, Choultry Superintendents, and Temple
Managers. They are always at yoitr service.

16. FORWARD COMPLAINT or suggestion to the Executive Officer,
T. T. Devasthanams for action and it would he promptly
attended to

.— Contributions oj articles not mart than a foolscap page of typewritten
matter in English on Sree Venkateswara and the experiences of the
YATHRA will be gratefully accepeted by -the EDITOR Jrom the
devotees and pilgrims to Tirumala. The articles are not returnable.
The Editor reserves the ttght to include, alter, modify or reject them
as time and space will permit.

SKEE VENKATESWARASWAMI VAR1 TEMPLE, TIRUMALA.

ARJITAMS SCHEDULE

Rs. Rs.

Harathi each ... 1

(i) DARSANAMS.

1 Thomalaseva ... 13 4. Pulangi .... 1

2, Arcbana ... 7 5, Abhishekam ... 1

3, Ekantaseva ... 13

Note: — For (1) and (3) five persons will be admitted for each ticket ; atid
for (2) ouly four persons for each ticket ; and for {<)) and (5)
admission is for each ticket holder only.

(u) SEVAS. Rs. Rs.

1. Am a n Iran u I sa vain ... 100 7. Japhara Vessel 65

2. Pulangi ... 60 8. Sahasrakalasa

3. Abhishekam ,,. 450 Ahhishekam ... 1500

4. Gambhura Vessel . 250 9, ! iruppavada-Fuli ... 2000

5. Civet Vessel , 85 tO. Tiruppavada-Partial . 1000

6. Musk Vessel 50 11. Abhisheka Kovil Alvar. 500

Note : — (I) 10 persons will be admitted during the services of i hotnala
and Archana in the morning, and for Ekautha Seva during the
night for the day. They will also be given Pongali prasadam
in the noon and DoSalu in the night after Nivedana. One
Rupee has to be paid for Datham additionally.

(2) During this service, 10 persons are admitted for Darsanam.

(3) to (7) For all these sevas only 10 peiscms are admitted for Abhi-
sheka Samauulu will be given in the hands of the party for
being taken into the Bangaru Vakili with the procession: for
other items 4 to 7, the particular items only will be given in the
hands of the party for similar purposes. Sri vari Prasadamsof
Tittham Chandanam and Sree Padarenu will be given.

(P) t*.- (11) These are a day's function each and the party will be
given prasadams. Vada Laddu, Apparn, Dosai etc., besides
Vastra Bahumauam at the end of the functions.

GENERA.X,: Additional one Rupee has to be paid for Dattain and Harathi
purposes as per custom as occasions demand.

(iii) UTSAVAMS. Rs. . Rs.

1. Vasantotsavam ... 2000 Big Sesha .,„ 62

2. Brahmotsavam 1st Cl. 1500 Sarvabhxipala .„, 62

„ 2nd ,, 750 Suryaprabha ... 62

3. Kalyanotsavam ... 500 Pall aid ... 62

4. Vabanaseva with dia- Silver Garuda ... 32
mond coat-of mail Chinna Sesha .„ 32
Kalpavriksha <r Chandraprabha ... 32
Sarvabhupala. .„, 72 Elephant ... 23

42 T, T. D. MONTHLY BULLETIN

Rs. Rs

5. Vabanaseva wi th on t Horse Valianarn ... 33

diamond coat-of-mail. Lion ,, ... 32

Goldoa Garuda ... 62 Swan „ . 3*

Kalpavriksha ,,. 62 Silver Tiruchi 32

Note: — (1) Vasantotsavam: — Conducted for ten days or lesser number of

days as per the convenience of the party. Vastra Bahuinanam,

Chandanam and Sree Padarenu etc., will be given to the party.

(2) Brahmotsavam :— For 1st Class. 20 persons and 10 persons for
the second class of Brahmotsavam will be admitted forTomala
Seva, Archana and night E)kantha Seva, each day of the
performance of the Utsavam— which may be conducted for 8
days or a lesser no according to the convenience of the party.
Pongal and Dosalu will be given to the party on days of the
Utsavam. At the end, Vastra Bahumanam Sree Vari Prasa-
dams of Sandal and Sreepadarenu will be given.

(3) Celebration of marriage; — At the close of the function Vastra
Bahumanam, Thirtham, Chandanam, Sree Padarenu etc.. prasa-
danis will be given as per mamool besides Laddu, Vadas
Appams, Dosalu and fopd prasadams.

(4) The Vahanam Sevas:— Besides the payment of the schedule
rates, the worshipper is bound to pay Re. I/- for each Vaha-
nam additional for IHarathi. One Vada or one Manoharam will
be given to the Grihastha for each Utsavam.

, : Additional one Rupee has to be paid for Dattam and Harathi
purposes as per custom as occasions demand.

(iv)

FOOD OFFERINGS.

Rs.

Dadhyodan

Sakarbath

210

Pulihora

Kesaribath

125

Pongali , .

Payasam

Sakkarapongali

Sira

160

Note :~- Prasadaras will be given to the party after Nivedanam.

(v)

PALLU OFFERINGS.

Rs. -

Laddu

125

Sukheelu

Vsda ;,

Manoharam

Poll

Jilebi ..

125

Dosa

10.

Ukaya Chatni, (the fruit

Appam

must be supplied by

Tenatola

the pilgrim)

Note:—Foi each of the offerings, SO Paniyarams will be given to the
Grihastha who pays for it.

SYMPOSIUM OF HINDU WORSHIPS.

Karma, Gnana and Bhaktl taught in the

Upanishads and the Scriptures.
K. Srinivasan, P. R.O., Southern Railway.

ff N the Isavasya Upanishad, karma is taught and also gnana.
In the first two sentences of this Upanishad both Gnana
and Karma are taught.

Whatever there is changeful in this ephemeral world all
that must be enveloped by the Lord. By this renunciation
support yourself. Do not covet the wealth of anyone.

Only performing scripture-ordained works, should one
desire to live a hundred years. Thus, and in no other way, can
you be free from the taint of evil deeds, as long as you are fond
of your human life.

This Upanishad lays down two paths for spiritual aspirants
one for the Gnanins or those who are the exclusive adherents of
the path of knowledge, and the other for those who have not
attained the necessary internal development needed to renounce
desires and adopt that exalted way. The rest of the Upanishad
has in view all other persons who are bound to the world by
the desire to enjoy it. These men who are attracted by the
things of the world, worship God as a Person with the aim of
securing through His grace worldly happiness and spiritual bliss.

Once the Mahratta emperor Sivaji was asked by his Guru
Ramdas who rules the Maharatta empire. Sivaji replied that
he ruled the Maharatta empire. Ramdas took Sivaji to a hill
and showed how toads got drinking water though inside the
hill and asked Sivaji who made provision for the toads. Sivaji
said god provided the Toads with food and water. Ramdas
thus said to have taught Sivaji that he must surrender Ahamkara
and Mamakara. This Upanishad teaches a similar lesson.

In the Taitreya Upanishad, some emphasis is laid on
Karma, in the performance of ones duty or it may be called

44 T. T. D. MONTHLY BULLETIN

Charter of Duties of the Grihasta and for all those who are
leading the householder's life.

Honour thy mother ; honour thy father, thy preceptor thy
guests etc.

Dont's :— One should not abandon truth justice pious deeds
welfare prayers to the gods.

In the Mandukya Upanishad, the highest Guana is taught.

3|?OT^&M^^*I^^ I

The supreme being cannot be seen argued about, formless
cannot be comprehended and the only (self) Atma pervading
the Universe.

In the Tripatviboothinarayanoupanishad, which is the
54th from among the 120 Upanishads, it may be said that
Bhakti to Lord Vishnu is taught.

Sri Ramanuja's introduction to Gita is an example of
Bhakti.

The Lord of Wealth, the single seat of all auspiciousness,
opposite of. all undesirable unauspiciousness, form of pure bliss

identical with unlimited knowledge, different from all objects
other than His own ; the extensive ocean of collections of all
innumerable auspicious qualities like the transcendental know-
ledge which is primary and limitless, strength, overlordship
valiance, force and lusture.

Sri Ramanujacharya's introduction to Gita.

In order to give an idea of Saguna Brahman there are
splendid descriptions given in this work in order to enable
Upasana and concentration. For instance :

Manifesting his transcendental physical charms and qualities
and qualifications like tenderness, brings forth to light the
doctrine of supreme devotion as developed through Gnana and
Karma (Knowledge and Sastric duty) pertaining to himself as
enunciated in the Upanishads as the sole instrument of emanci-
pation which is in the nature of the final ambition in the
human values of life, under the pretext of encouraing the sons
of Pandu in the battle.

In the Rahasyatrayasara, Vedanta Desika refers to Bhakti
discriminate knowledge is taught.

The God Hayagriva is the object of Upasana by Vedanta
Desika the author of Rahasratrayasara and with all the espride-
corps for the love of the platoon called Sri Vaishnava society
this sloka was written as a dedication to Lord Hayagriva.
Visishtadvaita Acharyas are fed up with the discussion of
Karma and Gnana. There are those who are attracted by the

T. T. D. MONTHLY BULLETIN

things of the world, follow the householders path and those
who aspire for prosperity in this life and emancipation there-
after. But the Gnanis are those who follow the Brahma marga
are the adherents of the path of knowledge and have attained
the necessary internal development needed to renounce desire.

Among the Upanishads, the Sandilya Upanishad is one
which contains discourses on karma, gnana, and bhakti all
aspects referred to together with Yoga. Yama, Niyama which
forms two of the eight angas of Yoga contains a code of
ethical conduct, devotion and discriminate knowledge.

fifi 3® f?ro n

Non-killing, truth, faith, celibacy, charitableness, patience,
bravery, modestation in eating, cleanliness, penance, content-
ment, good faith, almsgiving, pooja as enjoined in the
scriptures, determination, listening to scriptures being taught,
japas, observance of vows are necessary preliminary for Yoga.

When Narada asked Brahma to instruct him about the
type of wisdom which makes one realize the truth of the Spirit,
the essential truth about this universe, as to what its characte-
ristics are, on what it is supported, by whom it has been
created, where it ultimately rests, by what power it is ruled
and what it essentially is, Brahma said :

Srimad Bhagavata.

" Narayana is the goal of the Vedas, the gods have
sprung from the limbs of Narayana, the sacrifices are meant
to please Narayana and the worlds attained through such
sacrifices are so many limbs of Narayana's Cosmic Body.

SYMPOSIUM OF HINDU WORSHIPS 47

Narayana is the ultimate object of all Yoga (concentration of
mind) ; all austere penance is intended to propitiate Narayana.
Ail wisdom is directed towards Narayana and all paths lead
to Narayana. He is at once the Seer and the Ruler ; though
immutable. He is all-embracing. It is He who created me;
and, encouraged by His glance. I evolve this creation."

3Ftt

f%fi

=3
Srimad Bhagavata — Discourse VI.

The mouth of the Cosmic Being is the birth place of the
organ of speech as well as of the god of fire the seven Dhatus or
essential ingredients of His Body are the source of the seven
Vedic metres and even so His tongue is the source of all kinds
of food-the food of the gods, the food of the manes and the
remains of both of the six varieties of taste, as well as of the
sense of taste and the birth-place of Varuna.

TO;

mi ii

Srimad Bhagavata — Discourse IX,

That which makes it possible for something inexplicable to
appear in My Being without any corresponding reality, just like
the illusion of a second moon, and which obscures My Being
like the presence of the planet Rahu in the midst of the other
luminaries, should be regarded as My Maya. Even as the gross

48 T. T. D. MONTHLY BULLETIN

elements may be said to have entered all living beings, both
great and small, after their creation, and they can as well be
said not to have entered-them, similarly I can be said to have
entered the bodies of those living beings as their indwelling
Spirit, and [ can equally be said not to have entered them.

He (Brahman) has teanscended (1) matter the cause of
all beings its products — 'mahat, ahamkara and the rest, and the
effect caused by the gun as, satva, rajas and tamas, and He is
never subject to their influence. His knowledge extends to
everything undiminished. He is the atma of all ; for whatever
is within the changing and changeless worlds is pervaded by
him. His swarupa (substance) is the seat of every auspicious
thing. He supports all beings with an atom of his power. He
has a figure that he takes up at his will, that is suitable to
himself, with the forms that He assumes in avatara He does
what is good to the whole world. He is the one seat in which
tapas, bala, aiswarya, gnana virya, sakthi and all other qualities
are found. All of them are auspicious qualities and their
excellence cannot be measured. He is superior to all superior
being. The jivas in the casual condition and the evolved
condition are his bodies. In his swarupa He cannot be
perceived and in his avathara He can be perceived. He controls
all. He sees everything in itself and in its attributes. He is
seen and attained in meditation. He is one who is free from
faults, who is pure, who is ever free from imperfections and
who is ever the same. All his things are his saktis.

The word Bhagavan is used to note the highest Brahman.
The syllable ' Bha ' has two meanings : He collects the
materials needed for creation and that He is bhartha or lord.
The meaning of the syllable Ga is that he supports and that he
destroys and cieates. The term Bhaga cannotes the possession
in full measure of the six qualities Aiswarya, Virya, Yasas
(repute as the seat of good qualities) sri (objects of enjoyment),
gnana desirelessness.

The meaning of the syllable Va is that all beings abide in
Him who has all beings as his bodies, and who is the atma of
all and that he abides in all beings. The word Bhagvan can-
notes one that has in ful measure the six qualities Gnana Sakti,
bala, aiswarya, virya and tapas without undesirable qualities.

SYMPOSIUM OF HINDU WORSHIP 49

Thus the noble word Bhagwan denotes Vasudeva the highest
Brahman ; it does not denote anyone else. The word both by
its etimology and by well established usage denotes Him.

(To be continued)

TIRUMALA-TJRUPATI DEVASTHANAMS
INFORMATION SERVICES

at 19 Royapettah High Road, MADRAS— 14

at Sri Srinivasa Balaji Bhavan, Himayatnagar Road,

HYDERABAD (DECCAN)

at 14 Jaya Road, Bambalapitiya, COLOMBO— 4. (CEYLON)

at Sri Venkataramana Temple, MANGALORE— (s. CANARA)

at Venlcatesh Mandir, No. 80-84, Fanaswadi BOMBAY — 2

at Sri Venkateswara Terriple, Brahmin Street, VI JAYA WAD A-l
at Silver Jubili Park Road, BANGALORE-2.

AWAIT OPENING SHORTLY OF

FURTHER INFORMATION CENTRES
AT MADURA, DELHI, CALCUTTA and other places

A REQUEST.

The pilgrims are requested to be present at the time
of PABAKAMANI — assortment of offerings of coins etc.,
received in the Hundi or Koppera — conducted in Sri Varu's
Tirumala, in the afternoons usually at the time of
Temple, DHAKMA DARSANAM.

50 T. T. D. MONTHLY BULLETIN

Religious lectures held during the month of August 1957
T. T. Devasthanams Information Service Office,

at Sri Srinivasa Balaji Bhavan,
Himayatnagar Road, Hyderabad-Deccan.

Date Discourses given by Subjects

3-8-57 Sri Vedala Tiruvengala Chad SRI VENKATACHALA

MAHATMYAM

10-8-57 Sri Parsa Venkateswara Rao do.

17-8-57 Sri Kalluri V.S. Deeksbithulu NARAYANIYAM

24-8-57 Sri G. Venkateswara SUBADHRA KALYANAM

Bhagavathar (Harikatha)

31-8-57 Sri Malladi Dakshinamoorthy BHAKTHIYOGAMU
Sastri

19, Royapettah High Road, Madras — 14.

3-8-57 Sri Swami Venkateswarananda ALWAR AMUDU

10-8-57 Sri V. Kannia Pantulu BAKTHI SAMRAJYAM

Ramadasu

17-8-57 Dr. K. Vaidyanathan M.A., ph.D. BHADRACHALA

RAMADOSS
24-8-57 Sri K. Rajagopala Rao B.A. SRINIVASASA KALYANAM

31-8-57 Sri Odayalur R?jagopala KANNAPPA NAYANAR

Sarma (HARIKATHA KALAKESHAPAM)

(Continued from Cover Page)

22 Sri K. Veerabhadra Rao. E. Godavari. Kalyanotsavam 500

23 ,, T. Seshag,iri Rao, Hassan. do. 500

24 ,, T. Subrayapuranika, Hassan, do. 500
H ., S. Krishtiamiarthy, Madras-2. do. 500

27 Smt. S. R. Subbalaxmiammal, Sing,anallur. II Cl, Brah. 750

28 „ NotKmal Gulab Devi, Gomka, II Cl. Brah- 750
" •' Kalyanotsavam 500

31 Sri Kundan Sinfeh. Contractor, Godipura. I Cl Brah. 1,500
,, „ Koka Laxmatia Rao, Kambarupalli, K. Utsavam. 500

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95od6 cS'a^ odrerf-a^ss^d 53-33^

AN OPPORTUNITY

Tirupati Devasthanams are taking up the works of
Regilding of tfee Ananda Nilaya Vimanam

of Sri Venkateswaraswami Varu at Tirumala.
Bhaktas are requested to contribute Gold & Money
and associate themselves in the Kainkaryams. Contri-
butions may be sent to the Executive Officer, Tirumala-
Tirupati Devasthanams, Tirupati, S.I.' •

Date Name and Address. Sevas. -n

2 Sri G. Venkata Reddy, Kothapeta, Kalyanotsavam 500
,, ., P. Panduran&aswamy, Pathikonda. do. 500

3 „ Vachalarthodi, Maclhyn Pradesh. IIC1. Brah. 750
,, ., Y, Ramakrishna Prasad, Madras. Kalyanotsavam 500
,, ,, S.V. Ananthaiah CKetty, Chinthamani. do. 500

4 ,, K. Narayana CKetty, Lakkanapalli. do. 500
,, ,, Late R. Doddjmani anera. Tirumala. do. 500
6 ,, J. S. Govindappa, Hospet. do. 500
„ ,, Ch. Raja&opal Rao, Hyderabad. do. 500
9 ,, B. Venkatrajaiah, Hyderabad. do. 500
,, ,, Gopikishanji Afearwal. Tamsar, N. Kanaka 50
,, ,, Kasetty Haridasalu, Bangalore. Kalyanotsavam 500
,, ,, Yethuraja Pillai. Serai, Tanjore Dt. do. 500

10 Smt. Vijayalakshrni, Mysore. do. 500

,, Sri A. R. Govindaswami, Devanfeere. II Cl. Brah. 750

13 ,, T. Venkatraman, Madras. Kalyanotsavam 500

14 ,, S.K.Thrivikrama Rao, Kappam do. 500

15 ,, C. NarayaiTaswami Pillai, Nellore. do. 500
„ „ K. K. S. M. Srinivasan, Palakari. do. 500
,, ,, C. Munaswamiappa, Alapana Halli. do. 500
i, ,, Basappa, Alapana Halli. do. 500
,, ,. B.B. Santhanafeop.il Chetty, Coimbatore. do. 500
it ij V. Vedanthachary, Madras-4. do. 500
,, ,, K. P. Narasimham, Madras. do. 500

16 ,, P. Bashyam lyenfear, Villupuram. do. 500
„ „ B.B, Santhanafeopal Chetty, Coimbatore. II Cl. Brali. 750
,, Smt. Andalamma, Onfeole. Kalyanotsavam. 500

17 Sri C. Jayaramula Naidti, Pondichery. N. Kanaka 1,000

19 ,, R. Rajendra Rao, Masulipatnam. Kalyanotsavam 500
,, ,, T. Srivaram Moorthy, Chilakalurpet. do. 500
., ,, T. Thammanna, Mysore. do, 500
,, ., N. V. Sankara Rao Naidu, Vijayawada. do, 500

20 Smt. Narayanakumari, Mahabubnafear. II Cl. Brah. 750
,, Sri M. Saraiah, Golla Mamidada. Kalyanotsavam 500
,, ,, P.V, Ramakrishnasastry. Machilipatiiam. do. 500

22 ,, R. K. Venkatrama Sastry, Mysore. 2 N. Kanaka 1,975

„ „ M. Govindaraju Chetty, Salem. II Cl. Brah. 750

(Continued at Pane 50)

23 — 9 — 57 Mahalaya Amavasya.

25— -9— 57 Tirumala Sri Venkateswara Swami Vari Brahmotsavam

Dvajarohanam

29—9—57 M „ GARUDA Seva.

3-10—57 „ ,, Rathotsvaana.

22-10—57 Tirumala Sri Vari Deepavali AslSianam.

4 — 11 — 57 Tirumala Kaisikadvadesi Asthaisana

— Chakrathirtha Mukkoti,

7 — 11—57 Chandra Grahanam.

Tirumala-Tirupati Sri Venkateswaraswamy Van
BRAHMOTSAVA— I»ROGRAM]MK

24—9— 1957 to 3—10—1957

Date.

Morning Festival.

Night Festival.

24-9-57
25-9-57

26-9-57
27-9-57
28-9-57

29-9-57

30-9-57

1-10-57
2-10-57

3- 1O-57

Dhwajarofaanam.
Chinna Sesha Vahanam.
Simha Vahanam.
Kalpa Vriksha Vahanana.

Mohini Avatharotsavam in

palanquin.
Hanumantha Vahanana, in the

evening Vasanthotsavam.

Rathotsavam

Pnllaki JJtsavam, Tiruchi
Utsavaiii and Teerthavari,

Ankurarpanam-Senadhi

path! .Utsavam.
Pedda Sesha Vahanarn.

Hamsa Vahanam.
Muthu Pandali.
Sarvabhoopala Vatanara.

Garudotsavam with

Lakshmifiaram.
Gajavahanam.

Chandraprabha Vahanam.
Asva (Horse) Vahanam
Avarolbiana-Triclii Utsa-

Printed at T.T.D. Press, Tirapati and published by Sri C. Anna Rao, B.A.
Executive Officer, Tirumala-Tirupati Devasthanams.Tirunfiti— Q-P-S7.

Vol. VIII

nda Nilaya
imanarn
>de of joy.
vation work
gold guilted
plates.

PROKSHANA

jlart about

last week
his month.

OCTOBER 1957

No. 10

PARTICULARS ABOUT TIRUMALA.
GENERAL : — Height 2820 Feel above sea level.
Temperature : —Maximum 94° Minimum 60C
Rainfall 40"-- Population : 4000.

INCOME FROM TEMPLES FOR AUGUST 1957

Rs. nP.

1 Sri Yenkateswaraswami Temple, Tirumaia • 2,82,862 94

2 Sri Padmavathiamma Temple, Tiruchanur ••• 1,504 4^»
3. Sri Govindarajaswami Temple,. Tirupati ••• 3,345 23

4 Sri Kothandaratnaswami Temple, Tirupati ••• 336 70

5 Sri Kapiieswaraswamt Temple, Tirupati ••• 312 03

Total ••• 2,88,361 ~36

PILGRIM PARTICULARS

SEPTEMBER, !<J57

Numb«r of pilgrims, accom- I at Tirupati ••• 63,517

modated in the dhoultries t
In the month: 1 at Tirumaia -• 39,516

Number of pilgrims, who availed [ Adults --• 74.370

T.T.D. 'I RANSPORT FACILITIES I
to Tirumaia in the month : [Children •• 2,Q98

'5. 3. 9.

Vol. VIII OCTOBER 1957 No. 10

CllfllHE annual Brahrnotsavam of Sri Venkateswaraswami Varu

Jls was conducted for a period of nine days from 25-9-57 to
3-10-57 at Tirumala with all the usual pomp and glory.
Elaborate arrangements for pandal, lighting, sanitary and other
conveniences were made and provided for the thousands of
pilgrims, who gathered for the darsan of the Lord during the
festival. Sri [vtalayappaswami .Varu, the processional deity
adorned the several vahanams scheduled for the festival and gave
darsan to the Bakthas. Every evening just before the commence-
ment of the Vahanam festival, there was the Unjal se-va in the
beautifully decorated and illumined pandal just in front of the
Dhvajasthambham, when the devotees were entertained to the
darsan of the Lord and the melodious Nudaswaram Kacheri,
The timely conduct of the processions added grace to the
occasion.

There was the Dharmi dirsanam of the Maolavarlu during
the festival every day from 8 A.M. to 2 P.M. when thousands of
the devotees had darsanam. The queue arrangements provided
easy and convenient darsanam of the Lord to one and all of the
pilgrims during the long interval. The scouts and others deputed
for the festival rendered excellent services. V id wan Veeruswami
Pillai entertained the devotees with his sweet and melodious
nadaswaram music.

The Garudotsavam of the Lord Ven1<ateswara took place
on the 5th day of the festival. The umbrellas from Madras
arrived in time for the commencement of the procession. The
sky was clear and bright and everything bore a festive air.

The Rathotsavam— the dragging of the Ratham or Car was
commenced at the scheduled hour on 2nd October 1957 ; and
there was trouble at 3 places, while dragging in the mada streets
round the temple. The Ratham was brought' to it place at
about 8-30 P.M. in the night. The other functions of the day

4 T. T. D. MONTHLY BULLETIN

were carried on as usual and the next day functions commenced
at the scheduled time.

There were continuous Purana Ktlakshepams on all the
days of the festival by Srimans Vidwan T. K. V. N. Sudarsana-
chariar, N. S. Rajagopalachari and Someswara Sarma, in
Telugu, Tamil and Hindi languages. Sri Venkatachala Mahat-
.myam was the theme of the Kalakshepams. Religions discourses •
were given by Sriman K. Thiruvenkaiachari, Bangalore; Mysore
Asthana Vidwan Deekshacar, Sriman Narasimhachari, Vidwan
Ahobilamutt, Sri T. K. V. N. Sudarsanachari, Sriman K. K.
Yamuna'chari ; R. S. Krishnaswami ganapattigal, and others.

Sri Venkatesa Bhakta Samajam of Thattipuru, Eluru led
by Sri Sitaramdoss garu, conducted bhajan recitals for three
days during the festival.

Sriman Madabushi Srinivasachari of Chittoor, gave perfor-
mances of Sri Ramayana ganamu & Ashtapathi ; while Master
Rajagopalan, and his sister-in-law entertained with a musical
concert.

Religious lectures held during the month of September 1957
T. T, Devasthanams Information Service Office,

at Sri Srinivasa Balaji Bhavan,
Himayatnagar Road, Hyderabad-Deccan.

Date 'Discourses given by Subjects

7-9-57 Smt. A. K. Kamalammal Music CONCERT

14-<9-57 Sri Yaswantha Sinha MANASA-SAROVARA

. " YATRA VISESHAMULU

21-9-57 Sri Sishta Subba Rao GITA-RAHASYAM

25-to — Sriman Santhana SRI VENKATACHALA

3-10-57 G.opalacharya KSHETRA VISESHAMULU

,19, Royapettah High Road, Madras— 14.

7-9-57 Sri Ethiraja Ramanuja .Swamigal RAMAYANA SARAM
14-9-57 Sri Swami Venkateswarananda A^WAR AMUDU

21-9-57 Dr. K. Vaidyanathan, M.A.^h.D., BHAKTHA .

PUR AND ARA DAS

28-9-57 Sri V.T. R^ngaswami lyengar ANOULIYA PRADANAM

THE SACRED NAMES OF LORD SRINIVASA.
Sri T. K. Gopalaswami Aiyangar, M.A. ~w~.

q?T: (57)
(Kumaradharika vasa skandabhislua pradaya namah),

Sut render itnto Lord Srin'tvasa who accomplished the
desired object of God Skanda who resided on

the bank of Kumcradhara.
epithet of Lord Srinivasa is noteworthy in that it

brings to light the details in respect of the important
Tirtha on the holy hill named Kumaradhara. In the annals of'
the temple, this thirtha is held on high esteem on Mfisimakham
day of the year and certain formalities are observed at the
Tirtha even to-day subsequent to some' special observances in
His holy shrine. That day is styled as Kumaradhara Mukkoti
like the Mukkoti Dvadasi Day at the Svamipushkarini in the
month of Dhanus. Three versions are found narrated in the
Markandeya and the Padmapuranas, of which two are directly
applicable to Kumara or Kumaraswami and the other bears
reference to an episode related to an old brahmin who under
certain conditions was metemorphosed into a young boy,
(Kumara) by the Lord's mercy.

The importance of Kumaradhara Tirtha was dealt with
incidentally in connection with the commentary on the ninth
epithet of the Lord namely ^w.^I^T^qr^r ST^T: and therein
of the versions relating to the successful attempt to extinguish
the sin of Brahmanicide (Brahmahatya) by Kumara was
elaborately dealt with. The other version bea-ring reference to
Kumarasvamin- as narrated in the Padmapurana deals with
Skanda's acquisition of physical strength which was conferred
upon him by the Lord at the time when he had to face the
demons' as a commander of the celestial force. The purana
states thus.

T. T. D. MO.NTHLY BULLETIN

TOT cf

[H SIM

fir^isr

'(TRT. 3. ~ 24th Adhyeya)

The third version relating to a Brahmin is nanated in the
Markandeya Parana itself. A Brahmin who grew considerably
old to take up to the practice of penance and deeply sunk in
poverty throughout his life realised that he could as well put
an end to his life rather than suffering acute pecuniary
difficulties to maintain the -family. He reflected that without
happiness here for want of wealth and without felicity hereafter
for want of merits, his life was a sheer waste. So he abandoned
his wife and children, repaired to the Sesha hill and desperate
of his life, rushed to a decision to let fall his body down from
the summit of a hill and die. So He climbed the Venkata hill,
resolutely, stationed himself on a precipice and loudly shouted
thus. "Oh Gods! Vishnu, Brahma, Rudra, Moon, Sun,
Asvins, you, all listen to my voice who am sunk in poverty and
distressed partly on account of poverty and partly owing to
senility, my life has become sterile and a sheer waste. Un-
doubtedly, / shall fall, I shall fall and I shall fall.

Lord Srinivasa hearing the loud distressed voice of the
brahmin assumed the guise of a prince, rushed to the spot
shouting in return to refrain from the rash deed by raising his
hands at a distance. He approached and appealed to his good
sense thus. "Fall from a preciepice Cbhrgupatana) is strictly
prohibited by the S.astras, and -subsequently it is fraught with

THE SACRED NAMES OF LORD SRINIVASA 7.

more miserable consequences than the present miseries. Hence
stop them from this thought-less action

Then the old brahmin beholding the prince got down the
hill and sought refuge in Him to protect his family and children.
The Lord mercifully instructed him to follow Him implicitly.
He led him towards the North of Papanasa Tirtha, showed Him
a water spot and asked him to take a plunge in it and assured
him all relief from miseries. ( ^^R? cRJ %v£IT ''cRsRpT "-RW^RT )

By the time the old brahmin plunged desp into the waters and
looked aloft for the prince, the Lord disappeared and to his
great surprise he found himself metamorphosed into a young boy
with all juvenile vigour. There arose suddenly an incorporeal
voice reveaing the truth J.hat the person who led Him. was no he
thai should other than Lord Venkatanatha and intimated ulti-
mately return to his place, meet his family and children and that
with his nevy body he should practice Dharma and accumulate
good merits apart from enjoying prosperity. (

He advised him to observe all Vedic rites uttering at every
stage " May Lord Venkatesa be pleased by this action "
(^t%l£^T. Sft^n/q^lRT ^-^35^^:) Immediately all the Gods,
who witnessed the marvellous incidents assembled there and
appositely designated that water spot as Kumaradhara by reason
of its potent power to confer boyhood and prosperity to an old
brahmin.

Thus it is obvious that Kumaradhara which became sacred
under the above stated conditions was resorted to by
Subrahmanya who ultimately, succeeded in wiping off the sin of
brahmamci.de (brahmahatya) consequent upon his killing of
Demon Taraka. Hence it can be conceded that by Lord
Srinivasa's grace, God Skanda succeeded in his mission to
extinguish his sins, consequent upon his residence in the vicinity
of Kumaradhara Tirtha.

(To be continued)

8 T. T. D. MONTHLY BULLETIN

CAUTION

1. Please REMEMBER that 'lirumalai Hill is a very sacred place and
Sree Venkateswara, a powerful force.

2. Please RESPECT ancient customs and established usages, when
you are on the Hills.

3. WEAR NO BOOTS OR SHOES— a sort of penance. The Hill area is
considered holy.

4. WEAR NO FLOWERS— all flowers are fur God only.

5. AVOID SMOKING, or carrying any article for smoking,

6. AVOID SPITTING, chewing betel and. tabacco.

7. AVOID TAKING MEAT, fish, eggs, flesh, or drinking toddy or
arrack dr any other intoxicant.

8. TAKE BATH and wear clean clothes before you enter the shrine

9. AVOID RUSHING in for darsanam and take your cliance in the
Queue and allow chance for every one.

10. AVOID LOUD CONVERSATION or demonstration which would
derogate the solemnity of worship. . •

11. RESPECT AND PROMOTE (he sentiments of pilgrims.

12. BEWARE OF BOGUS PANDAS or dalalis who are likely to mislead
you in the performance of your vows and disposal of offerings'

13. GIVE YOUR OFFERINGS in the I emple Office and demand
receipts. ;

14. DEPOSIT ALL YOUR Hundi offerings in the Hundi or Koppera
at the Bangaru Vakili or Golden gate. Otherwise your vows
will not be fulfilled.

15. ASK FOR AND OBTAIN all information and particulars from
the Pilgrim Guides, Choultry Superintendents, and Temple
Managers. They are always at your service.

16 FORWARD COMPLAINT or suggestion to the Executive Officer,
T. T. Devasthanams for action and il would be promptly
attended to.

N.&.— Contributions of a* tides not more than a foolscap page of typewritten
matter ln English on Sree Venkateswara and the experiences of the
YATHRA will be^ gratefully accepetea by the EDITOR from the
- devotees and pilgrims to Tirumala. ' -The articles are not returnable
The Editor reserves the right to include, alter, modify or reject them
as time and space will permit.

OM OM OM

SRI SAT BABA'S MAHA SAMADHT DAY
Sri Sai Baba Baktha Kesavaiah

Message given to the devotees by Swami Kesavaiahji on the

occasion of the Maha Samadhi Celebration at Sai

Nialayam, Shenoy Nagar, Madras-30

on 3rd October 1957.

OD appears in the form of man from time to time in all
climes when mankind needs His help and immediate,
guidance. The Great Saints are incarnations of God. Sri
Sai Baba, is a great Saint the very embodiment of Divinity. '•

This day thirty nine years ago our Baba shuffled off his
mortal coil. But his spirit is with us ever guarding us against
evils of all kinds — evils generated by one's own evil deeds as
well as those directed against one by others. Sri Sai Baba in
his boundless mercy and love comforts and cheers up the
devotees by saying "WHY SHOULD YOU FEAR WHEN
I AM HERE?"

Sai Baba of Shirdi is held in the highest veneration by
millions of people throughout India. He said that the greatest
achievement worth striving for with all our might and main is
to become one like God. That is freedom and that is salvation.
By his profound spiritual life, ascetic simplicity and enduring
grace and charm he exerted a dominating influence on those
/around him and the same influence is exercised over a vast circle
of devotees even to-day.

From his tomb he assures the devotees: "My tomb will
speak and move with those who make me their refuge.**
] Devotees seeking employment, progeny, wealth, cure of
diseases, happiness, peace of mind etc., flocked to him in large
numbers. Baba conferred on them temporal benefits and led
them on ultimately to spiritual bliss through the path of truth
and righteousness.

The great Saint of Shirdi was meek and simple as a child
and proclaimed that he was the. servant of his devotees. Like
a Fakir he lived on the alms begged by him, though he could
have lived a princely life. He insisted on giving alms politely
without treating the beggars with contempt. Money gnd gifts
of all kinds, poured forth at Baba's feet 'which would have made
him- a Maharaja. Whatever he had received, he distributed.
At the time of his Samadhi there was only Rs. 16 left. He

10 T. T. D. MONTHLY BULLETIN

used to say : " The more we give to the needy, the more we
get. Help should be given irrespective of caste, creed or
colour." "

Sri Sai Baba was a spiritual teacher of Incomparable
--excellence. His teachings have a universal appeal. He empha-
sised the universality of God. The voice of prayer raised by
various religions reach the self same God.

Let us recall to- our mind the teachings of Baba on this
auspicious occasion and try to practise them for ever :

1 " Give food to the hungry, water to the thirsty and clothes
to the naked. God will be pleased with such service. Do not
be rude to people .by barking at them. Bear with others'
reproach. Speak only gentle words. This is the way to
happiness. Keep on to your righteous course and remain calm
'and collected even if the world turns topsy-turvy."

As Lord Krishna taught in the Gita that the easiest way to
attain Him is to surrender everything to Him leaving all idea of
' I'. Sri Sai Baba repeatedly impressed on all His devotees the
importance af self-surrender and trust in the Guru, who is
father, mother and God. Many were benefited by this teaching
arid those who trusted sincerely in the Lord's help never failed
no get it.

May Sai Ram shower His blessings on all ! I fervently
pray that the people of our country and the world should tread',
the golden path of eternal truth, boundless love and enduring
•'peace so nobly exemplified in Baba's glorious life of pristine
purity, compassion towards all and graceful simplicity. May
His blessings rest on us.

OM SHANTI ! SHANTI ! ! SHANTI ! ! ;

(Continued from Caver Page)

26 Sri J.2ia Dass KTaeraj, Bombay. II Cl. Brali/ 750

27 „ G. Govitidalal, NattdKed. do. 750
., ,, Gajanairtsreeram, Na-ndlved. do. 750

2,8 ,, Govindarao, Naudlied. do. 750

., „ S. Su^irappa Chatty, Gatig,anatlii. do. 750

M M N. Ga-n&abaS' Kotalwar, Latlrur. do. 750

^9 „ G. V. M. Patlai, Hyderabad. I Cl. Brah. 1,500

?0 „ Narayanalal Perarrvimill Laliotx, Kalyarrntsavam &

Gulbur^a. S. Kalasabhisliekam • 2..000

SYMPOSIUM OF HINDU WORSHIPS.
Karma, Gnana and Bhakti taught

in the Scriptures.
K. Srinivasan, P.R.O., Southern Railway.

fN.the Bhagavata we are taught that Karma must find its
consummation in Bhakti and that Karma without Bhakti
is a mere burden in life.

A description of the aspects of Bhakti is found in the
famous verse uttered by Prahlada :

Hearing about Vishnu, singing His Glory, remembering
Him, serving His feet, worshipping Him, bowing before Him,
serving Him, being His Comrade, and surrendering one's self
to Him.

Real Gnana and Vairagya will always go hand in hand with
Bhakti. We are taught also that mere worship without love
and compassion to all beings is of no value.

: tl

When a man wants to drink water from a pond, he does
not think of the large quantity of water in the pond or the uses
to which he can put the water ; but he is concerned only about
the water he has to drink to quench his thirst. In the same
way, a brahmin who studies the Vedas is concerned only with
the portions', by studying and preaching which, he can attain.
salvation and not with portions pertaining to all miscellaneous
matters,

At no time did I cease to exist
Nor you nor these princes of men
Nor shall We cease to be hereafter.
2

12 • T. T. D. MONTHLY BULLETIN

This is an important sloka which contains the essence of
Visishtadvaita philosophy. Jeeva, Prakriti and Purusha are
different so long as there is no deluge (Pralaya) or Srishti (or
creation). As Sri Ramanuja interprets man, who has jeeva, is
trying to transcend Prakriti (nature) and attain Purusha (God).
During the Pralaya and Srishti, all the three jeeva (embodied
soul) Prakriti (nature) and Purusha (supreme spirit) are merged.
This is nearly the philosophy of qualified Monism.

As referred to by Ralph Waldo Emerson, the world pro-
ceeds from the same spirit as the body of man. It is a remoter
and inferior incarnation of God, a projection of God in the
unconscious. But it differs from the body in one important
respect. It is not, like that, now subjected to the human will.
Its serene order is inviolable by us. It is, therefore, to us, the
present expositor of the divine mind.

Religion and ethics, which may be fitly called the practice
of ideas, or the introduction of ideas into life, have an analogous
effect with all culture.

Ethics and religion differ herein; that the one is the

system of human duties commencing from man ;, the .other,

from God. Religion includes the personality of God; Ethics
does not.

Action taught in the Gita.

"As often as the wavering and unsteady mind runneth
away, so often reining it in, let him bring it under the control
of the SELF."

The Blessed Lord said :

" O son of Pritha, neither in this world nor in this life to
come is there destruction 'for him ;. never doth any who worketh
righteousness, O beloved, tread the.path of woe.''

SYMPOSIUM OF HINDU WOBSHIP 13

" Congenital duty, O son of Kunti, though defective, ought
not to be abandoned. All undertakings indeed are clouded by
defects as fire by smoke."

Which at first is as venom but in the end is as nectar ; that
pleasure is said to be pure, born of the blissful knowledge of
the SELF.

Gn'ana or wisdom.

As the dweller in the body experienceth, in the body,
childhood, youth and old age, so passeth he on to another
body ; the steadfast one grieveth not thereat.

Verily, in whom unwisdom is destroyed by the wisdom, of
the SELF, in them wisdom, shining as the sun, reveals the

Supreme.

ft tfMsTT ^*IT :<5[^qq ^ cl'

The delights that are contact-born, they are verily wombs
of pain, for they have beginning and ending, not in them may
rejoice the wise.

In whatever manner men approach Me, I welcome them,
for the path men take from every side is Mine, O Partha !

.14 T. T. D. MONTHLY BULLETIN

To those men who worship Me alone, thinking of no other,
to those, ever harmonious, I bring full security.

Even the devotees of other Shining Ones who worship full
of faith, they also worship Me, Q son of Kunti, though contrary
to the ancient rule.

' Bhakti or devotion in the Gita.

He who offereth to Me with devotion a leaf, a flower a
fruit, water, that I accept from the striving self, offered as it
is with devotion.

The difficulty of those whose minds are set on the unmani-
fested is greater ; for the path of the Unmaiiifested is hard for
the embodied to reach.

Abandoning all duties come unto Me alone for shelter;
sorrow not, I will liberate thee from all sins.

The Brahma Sutra contains crisp of aphorisms which
deal mostly with Gnana (Wisdom).

_ Now (after the attainment of the requisite spiritual quali-
ty) therefore (as the results obtained by sacrifices etc.,
ephemeral, when as the result of the knowledge of Brahman is
eternal) the inquiry (into the cool nature) of Brahman (which

SYMPOSIUM OF HINDU WORSHIPS 15

is be set with doubts owing to the conflicting views of various
Schools of philosophy, should be taken up.

(Brahman is that omniscient, omnipotent) from which
proceed the origin etc., (i.e., substance and dissolution) of this
world.

But the Brahman is to be known only from the scriptures
and not independently by any other means is established because
it is the main purport of Vedanta texts.

Because all Vedanta texts uniformly refer to an intelligent
principle as the first cause, Brahman is to be taken as that
cause.

The all-knowing Brahman alone is the first cause of this
world because it is so known directly from the Vedas also.

The Kathopanishad inculcates Bhakti as. embodied in the
following lines :

TO ^ |]

The man who has intelligence for his charioteer and the
mind as the (well-controlled) rein, he attains the end of the
journey, that supreme place of Vishnu.

In order to meditate and have concentration the assistance
is resorted to Saguna Brahman conception.

The Purusha of the size of a thumb dwells within the body.
He is the lord of the past and the future, and thenceforward
one fears no more. This is verily that.

16 T. T. D. MONTHLY BULLETIN

, The Purusha of the size of a thumb, the lord of the past and
the future, is like a light without smoke ; he is verily (the same)
today and tomorrow. This is that.

(This is a part of Gnana, Bhakti itself leads to Gnana,
Viragya and Moksha).

Hundred and one are the nerves of the heart ; of them one
has extended towards the crown of the head. Going upwards
by it, man attains immortality ; but others lead in departing
differently.

WHAT DOES THE iPll&RSM SAY?
10—9—57.

5-sS

cxao^Sb

JLiv&s erf t he

APPAR: THE SAINT OF BEAUTY SPEECH.
. B. Ramachandra Rao, B.

SAINT APPAR of Periapuranam is also known as Tiru-
navakkarasu Nayanar. Appar was born of Vellala
community at Tiruvanur in Cuddalore District of South India.
His father was Pugalanar, "the famous man", and his mother
Mathiniyar, " the sweet woman." The first child of these
parents was a daughter by name Tilakavathiar and Appar was
their second child. The parents had named their boy,
Maruneekiar meaning the remover of darkness.

The parents married their daughter to a Pallava captain,
Kaliappagyor. When the latter had been to battle field, he lost
his life and became a hero. The disconsolate Tilakavathiar
thereafter devoted her heart and soul to the uplift of her
younger brother in whom she found the spiritual greatness. She
became a devotee of Siva.

Appar had a great longing for the spiritual truths and wa?
attached to Siva. He therefore travelled in search of Truth and
when he came to Pataliputra (South Arcot) he studied in a Jain
monastery and becoming absorbed in Jainism and its character,
he renounced Saivism and became a Jain. He became a teacher
and scholar in Jain religion and he was titled Dharmasena by
the Jain followers.

But this did not continue long. Appar had a severe attack
of colic and all the Jain mantras were unable to cure his disease.
Repetition of Jaina mantras, and making a pateint drink of the
sacred water from Kamandala was considered efficacious for the
cure of disease. Appar became discontented and left his Jain
monastery and went to see his sister who received the brother
with all fraternal love. She felt at the distress and suffering of
her brother and gave him sacred ashes (vibhuti) and asked him
to go to the temple of Veerattaneshwar and pray for His relief.
Appar obeyed and when he stood before the deity he suddenly
gained the power of singing and when he sang his first hyrnn he
felt that the disease in him was giving way. The God had been
so pleased that he cured him of the disease and called Tiru-
navakkarasu, the king of beautiful speech. This gave Appar
the cause for discarding Jainism and lose faith in it. Thence

18 T. T. D. MONTHLY BULLETIN

forward he began to extol the superiority of Saivism and he
became a convert to Saivism.

At this time Mahendra Varman I was the Pallava Raja.
He was also known as Gunadharan. He ruled sometime
between 600 and 630 A.D. Though Hindu by birth he was also
a convert to Jainisra. The Jains then went to the King and
complained about Appar's defection from the Jain faith. The
king was enraged and began to put the Saint to various
tortures. He ordered that he should be shut up into a lime
kiln for seven days. When the kiln was opened after seven
days he came out quite safe and unhurt. The king on hear-
ing this ordered once again that he should be given food
mixed with poison. In spite of eating the poison Appar was
miraculously alive. This infuriated the King and he commanded
that he should be trampled by rut elephant. To the utter
wonder of all the elephant did not trample the victim but
-trampled to death two jains who were with Appar. The King
was aghast. He was not convinced of the spiritual, greatness of
Appar but fancied that they were all magic or sorcery. He at
once finally ordered that he should be thrown to the waves of
the seated with a heavy stone, so that he would not float but
meet watery grave. Appar sang a hymn in praise of Lord Siva.
By this act he did not die but he floated on the sea and
reached a hamlet off Cuddalore.

After these miracles of Appar the King became ashamed
and became a changed man. He realised that the power of
Siva was unique and from that time he lost his faith in
Jainistn. He discarded Jainism aud became a convert to
Saivism. He began to persecute the Jain's destroyed their holy
places and constructed a temple called Gunadharavichuran.
The wonderful miracles transformed the mind of the King.

At. a place called Tingalur in Chola Country there lived
a pious Brahman by name Apudi Adigal. He beard of the
greatness and devotion of Tirunavakkarasu. He became so much
fascinated that he named his child, his housej every household
article including even the weights and measures, after the name
of the Saint. He erected a number of water pandals, planted
many flower gardens and constructed Matts in the name of
Tirunavakkarasu. It chanced one day that Appar had to pass.

LIVES OF THE SAINTS 19

through Tingalur. When he had rested in one of the matts he
saw to his surprise his name inscribed to it. He desired to see
the Bhaktha who did so and went to the home of Appudi
Adigal. The latter received the saint with all hospitality and
then invited him for a feast on the next day.

On the day of the entertainment Appudi Adigal's son
went out to fetch plantain leaf into the garden where he had the
misfortune of being bitten by a snake. In that condition he
returned with the leaf and succeeded in just keeping himself
alive to hand over the leaf to his mother. Appudi Adigal and
his wife in spite of grief over the loss of their son, they sup-
pressed it lest the Saint's meal should be delayed, hid the
corpse and went to invite Appar. When seated before the
food Appar asked the host to invite his son too. The distressed
parents did not know what to say or do. They became
paralysed. By his superior intellect the Saint discovered the
event, and asked Appudi Adigal to take him to the corpse.
Before the dead body Appar sang such a glorious hymn glori-
fying the Lord and sought his protection, and brought it
back to life. The joy of Appudi Adigal and his wife knew no
bounds when they regained their son. They fell at the feet
of the saint who blessed them all happiness and prosperity.
They thereafter lived long spending their lives praising Lord
Siva.

Appar later on visited various Siva Temples and sang hymns
in rhyme and rhythm known as Padigams and Thevaram. In
one of his wanderings he met Tirugnana Sambandar, a Brah-
man saint, younger in age, at Tiruppagalur and fell at his feet
in adoration. Sambandar at once lifted him up and tenderly
addressed him, " Appar" (father). This was how Tirunavak-
karasu came to be known by the familiar and revered name
Appar. After this incident both these illuminated personages
together visited Vedaranyam, When they stood before the
temple of Siva, they saw the doors closed. Appar first sang his
hymn when the doors flew open and they got in. They
worshipped the Lord and came out. Then Sambandar sang his
hymn and at once the gates of the temple voluntarily closed
themselves as before. The news spread far and wide and
people began to muster wherever they went.

20 T. T. D. MONTHLY BULLETIN

Sambandar left Appar and went to visit Madura, the
Pandyan capital. Appar came to a place called Tiruppunthurut'hi
and settled there. After his wanderings Sambandar also
came to that place. When Appar learnt of the coming of
Sambandar, he ran in advance and without the knowledge of
Sambandar he ran in bore the palanquin in which he was
seated. Sambandar asked his men where Appar was, and to
this at once came the reply, " I have the pleasure of bearing
your palanquin." Sambandar instantly jumped out of the
palanquin and bowed before Appar, the aged saint, but before
he could fall at his feet, the latter himself fell at the feet of
Sambandar. It is needed a pleasure to think of the pure and
untainted love and reverence that these two sons of God bore
for each other.

Another striking incident in the life of Appar is also note-
worthy. In his pilgrimage between Cape Comorin and Hima-
layas, Appar became passionately desiring to see Kailas, the
abode of Siva. His foot became sore and he could not walk.
He then began to use his legs and hands and began to crawl in
his passion to see the Lord. And when even his limbs failed
him he began to roll on his body. What a firm purpose it was
and how strange it is for the common man. By this movement,
Appar became exhausted. When he began to cry loudly for the
Lord to help him. The All-Merciful Siva heard his cry and
came there like a saint' and learnt from him what his desire was.
He then asked Appar to bathe in the tank and have the vision
of Kailas at Tiruvaiyar, and then the Saint disappeared.
Appar had his bath in the tank and enjoyed the vision of Kailas
at Tiruvaiyar.

In this saintly way Appar spent the rest of his life and lived
till the ripe age of eighty one. He was married and had
children. During his last days he lived at Tiruppagur and in
the temple of Iswara, he attended to the cleaning of the temple
precincts and to singing ;of hymns in praise of Lord. He was so
uncaredfor worldly pleasures, he used to sweepioff thet precious
gems lilce bits of stone. Eventually he attained the glorious
feet of Lord Siva at the shriqe.

Appar's hymns contain the wisdom of the ripe age. His
hymns are intended as advice to all thinking minds, about the

LIVES OF THE SAINTS '21

manner in which they are to practice for the realisation of
our lives' goal. He gave counsel to different sorts of people to
suit their different degrees of development. A few hymns are
given here.

To a person who takes delight in agriculture! he has said,
" Plough with Truth, plant the seed of desire for knowledge,
weed out untruth, irrigate the field with the water of patience,
supervise your work by looking into yourself, build the fence of
good rules (dharma) ; if you do these well, Siva gati will grow
there at once." To a devotee he advices, " Regard your body
as the temple, your mind as the worshipper, Truth as the jewel
of the mind (mana mani) as the Linga, love as the ghee, milk
etc. Perform puja to Isa thus."

AN OPPORTUNITY

Tirupati Devasthanams are taking up the ivorks of

Regtlding of tbe Ananda Nilaya Vimanam

of Sri Venkateswaraswami Farw at Tirumala.
Bhaktas are requested to contribute Gold & Money
and associate themselves in the Kainkaryams. Contri-
butions may be sent to the Executive Officer, Tirumala-
Tirupati Devasthanams, Tirupati, S. I.

A REQUEST.

The pilgrims are requested to be present at the time
of PABAEAMANi— assortment of offerings of coins etc.,
received in the Hundi or Koppera — conducted in Sri Varu's
Tirumala, in the afternoons usually at the time of
Temple, DHABMA DARSANAM.

22 T..T. D. MONTHLY BULLETIN

WHA T DOES THE PiL&RiM SA Y ?

6—9—57. S. Sundaravaradacbari, Teacher, The Hindu
Theological High School, Madras.

A friend of mine Sri G.Ratnam residing in No. 8 Muniyappa
Mudali St.. Kondithope, Madras, who appeared for the'Secon,
dary Grade Examination in March 1955, failed, in English only,
consecutively in both the Examinations in March and October.
He could not get an appointment as a teacher since he has not'
passed the Examination these two years.

In March 1957, he came to me for an advice and solution of
his continued failure. That day was a Friday. I told him to
vow to Lord Venkateswara, that if he got a pass in the March
Examination, he would go to Tirupati and worship HIM.
Accordingly, he bathed - the next morning and vowed before
Sri Venkateswara'' s portrait as suggested by me. In June 1957,
when the results were published his No. 9595 did not come in
the papers. He assured himself that he had again failed for
the 5th time.

He went to St. Gabrials Training School, Broadway, Madras
on 20— 7 — 1957 to pay the fees for the Oct. 1957 Examination.
But the clerk of the school gave him his certificate, saying that
he had passed the examination and that he need, not pay again
for . the test Faith in the Lord Venkateswara of the Seven
Hills, has brought about the success.

11— 9—5^. Sri Bach hulall, G. Tody, Bavkar & Mill
Owner, Jaora. (Madhya Bharai).

By grace of God all of us had the privelege of staying at
Shree Tirumalai Hills for four days and enjoyed very much by
peforming Pujas and Brahmotsava etc.

I was wonder-struck to see al round progress of the Hills
& feel this is all due to your sincere efforts and keen interest.
Really you are very fortunate for devoting your life in such a
sacred service of Lord Sreenivas and his devotees.

„+ FOR THE ATTENTION OF THE SUBSCRIBER +m»

• Subscribers are kindly requested to note that the I

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List of Grihasthas who performed special Arjitham s@vas
during September, 1957 in Sri Veokateswara Temple, Tlroaiala.

v-r i A i i C

Dale Name and Address. bevas.

1 Sri P. Umasankaram, Madras-18. Kalyanotsavarn
,, ., M. Papanna, Bangalore. do;

„ „ G. Bha£avan Sin£h, Handed. do.

2 ,, Venkateswara Mills Ltd., Coimbatore Dt. do.
,, ., Ra^havendra Rao, Krishna Dt. do.

3 ,, V. Lakshmaiah, Bangalore. do.

4 ,, Srinivasan. New Delhi. do.

,, ,, M. Narasimhulu Chetty, Kodan&al. II Cl. Brah.

,, ,, N. Janakirama Chetty, CKittoor. Kalyanotsavam

„ ,, M. Narasimhulu Chetty, Kodan£al. do,

6 ,, Govindaprasad & Partner, Akola. Vasanthotsavam 2,000
,, ,, A. Sinarang,appa, Mysore. Kalyanotsavatn 500

7 ,. G. Venkataswamy Naidu, Coimbatore. do. 500
„ „ R. M. Sutidaram, I.C.S., Madraa. N. Kanuka 1,000

8 ,, P. S. Desikachary, Madras. Kalyanotsavam 500

9 ,, N. V. Go vindarajulu Chetty, Namakal. do. 500
,, Smt. Rajasulochana Paramasivam,

T. Nag,ar, Madras. S. Kalasabhishekam 1,500

11 Sri K. Ethirajulu, Madras-1. Half Thiruppavada 1,000

13 ,, V. Mtmaswamy Mudaliar, Madras-7. N. Kanuka 820

14 ,, M. K. Mallaiah, Coimbatore Dt, Kalyanotsavam 500

18 ,, N. Krishna, Ernakulam. do. 500

19 ,, K. R. Than&aswa-my, Reni&unta. do. 500
., .. A. Sa-nkara Reddy, Madras. do. 500
,, Sait. N. Chinnammal, Gopichettypalayam. II Cl. Brah. &

, Kalyanotsavam. 1,250

21 Sri Krishna Pictures, Madras. N. Kanuka 500
,, ,, Raja Saheb of Venkatagjri. Vasrnthotsavani 2,000

22 ,-, N. Thulasiram, Nandhed. II Cl. Brab. 750

24 Smt. P. Sarojini Devi, Tenali. do, 750
,, ,. B. Annapurnammi, Tenali. do. 750
,, Sri .Veakayadathi, Bel^aum Dt. do. 750
,, ,. Gopal&ovind Bhattanvar Manaval,

Padari Taluk. do. 750

25 ,, Lakshman Balaram Valamwar, Parban. I Cl. Brah. 1500
,, ,, Balarao Baleram Vattamwar, Parbani. II Cl. Brah. 750
,, ,, Dathathreya, Naadhed Dt. do. 750
,, ,, Jayaram, Nandhed. do. 750

(Continued at Page 10)

22—10—57 Tirumala Sri Vari Gbeoavali As that a am.
4_1[— - 57 firuaula Kiuikiivaia..! Ajhthanant

— Chakrathirtha Msikkoti.
7-— 11— 57 Tirupati Sri Kapiieswaraswa ni Annabhisekham

18-— II— 57 TsrueSianur Sri PalmavatSi Brahmolsava-Dvajarffllianafa
22—11-57 ,, CAJAVAHANAM.

23 11—57 ,, Ga'aJuvaliatnm.

25—11—57 „ Ratholsavam

26— -11 — 57 „ Pa.jchamitfieer.!:a.n.

27 — 11— -57 Tirupati Sri Kapileswai'aswani — S:i.tla Su3hit

7~rl2— 57 Tirumila Sri Vari Kjrhhika Deepani.

Secure ytnh copies lo-i-iay.
1. ALWAR'S MANGALA SASANA PASURAMULU

Sri Venkateswara of Tirupati (Te/ugtt)

With note.; and commentary in Telugu
By ViJwan Sri T. K. V. N. Sudarsanacharya, Sironiani

Price Rs. 4.

2. SAINTLY STEERERS OF THE SHIP OF
BRAHMADVAITA OF THE UPANISHADS (English)

By Sri Ananthanandendru Sarasuaihi

Price 50 nPs.

3. AN Dl YAK AT HA (Telugu)

A true translation of the tamil epic Silappadikaram
By Pandit Sriramulu Reddi Garu of Chittoor

Price Rs. 2-50.

Packing & Postage extra.

For copies apply to .-—THE EXECUTIVE OFFICER,
T. T. DEVASTHANAMS, TIRUPATI.

.•rioted at T.T.D. Press, Tirupati and published by Sri C. Anna Run H.A
Rxeciit-ive O-ficer. Ttrn nttln-Ttrupati nevasthnnams, Tirnp i" 9-20-57

Vol. V

NOVEMBER 1957

No. II

Sri Venkaleswara
— Balalayamurthis

ivarapalaka Sri Jaya.

Dvarapalaka Sri Vijaya.

f X9S

"IS

GENERAL:— Height 2820 Feet above sea level.

Temperature: — Max! urn 94^ Minimum 60C
Rainfall 40"— Population: 4000.

INCOME FROM TEMPLES FOIR SEPTEMBER tl

Rs. nP.

1. Sri Yenkateswaraswarni Temple, Tirumala ... 2,00,130 26

2. Sri Padmavathiamma Temple, Tiruchanur ... 1 ,954 48

3. Sri Govindarajaswami Temple Tirupati . . . 2,740 99

4. Sri Kodandaramaswami Temple, Tirupati . . . 273 42

5. Sri Kapileswaraswami Temple, Tirupati ... 434 30

Total ... 2,05,533 45

PILGRIM' PARTICULARS

OCTOBER, 1957

Number of pilgrims, accom- | at Tirupati ... 71,513

modated in the choultries
in the month: at Tirumala ... 52,414

Number of pilgrims, who availed [ Adults .. 92,149

T. T. D. TRANSPORT FACILITIES '
to Tirumala in the month: ' Children ... 4,115

3. 3. ®. montfiiy Bulletin

Vol. VIII NOVEMBER 1957

No. 11

NEWS FOR THE MONTH OF OCTOBER, 1957

(fj_fSI>HE Government of Andhra Pradesh have appointed the following
'-*** gentlemen to the Boardof Trustees for the Tirumalai-Tirupati
Devasthanams in the place of the Board whose period expired on
June 26, 1957 under section 80 (3) (a) of the Madras Hindu
Religious and Charitable Endowments Act, 1951 (Madras Act
XIX of 1951).

Members.

1. Sri A. C. Subba Reddy, M.L.A.,
Chairman, Municipal Council, Nellore.

2. Sri Alapati Venkataramiah, M.L.A.,
Tenali, Guntur Dist.

3. Sri P. Suryanarayana,
Thyagarayanagar, Madras.

4. Sri Anantha Rao, »
Trustee, Vemulavada Temple,
(Karimnagar Dist.)

5. Sri Krishnaram Bhupal,
Rajah of Gadwal, Hyderabad.

6. Sri B. Ch. Narayanamurthy,
Col. Ross's Bungalow,

A. C. Guards, Hyderabad.

7. Sri P. V. Choudary,
Nuthimadugu, Kalyanadurg Taluk,
Ananthapur Dist.

8. Sri B. G. M. A. Narasinga Rao, M.L.A.,
Visakhapatnam.

9. Sri P. N. Appa Rao, M.L.A.,
Palakonda (Srikakulam District).

10. Sri R. Nadhamuni Reddy, M.L.A.,
Narasingapuram (Chandragiri —
Chittoor Dist.)

(Appointed in
^ t h e i r individual
capacity.)

(A p p o i n t e d
, against the three
^•vacancies reserved

for members of

legislature.)

T. T. D. MONTHLY

(Appointed in

11. Sri D. Perumal, M.L.A.,

the vacancy reser-

Palacole (West Godavari Dist.) f ved for scheduled

castes candidates,)

The members will hold office for a term of three years from
October 24, 1957.

'TJRUPATI-BANGALORE BUS SERVICE.

The Tirumala-Tirupati Devasthanam and the Mysore State
have put on the road from Tirupati to Bangalore one more bus
each from November 3, besides the two buses plying from each side
every day. The newly introduced bus will start daily from
Tirupati at 9-15 a.m. and reach Bangalore by 4-30 p.m. From
Bangalore, the bus will start at 9-30 a.m. and reach Tirupati at
5p.m.

Religious lectures held during the month of October 1957
T. T. Devasthanams Information Service Office,

at Sri Srinivasa Balaji Bhavan,
Himayatnagar Road, Hyderabad-Deccan.

Discourses given by • Subjects

Sahitya Ratna Eknath Prasad TULASIDAS-A poet-devotee
Sri P. Venkateswara Rao ISAVASYOPANISHAD

do. SRI KRISHNA JANANAMU

Sahitya Vidya Praveena Sri P. SRI RAMA Y ANA
Venkataramanujacharyulu

19, Royapettah High Road, Madras— 14.

5 Sri V.Krishnamurthy Bagavatliar LAKSHMANA BHAKTI

6 Sri Ranga Dasa Dasa Goshtigal BHAJANA-PRAYER i
Suprabhatham by Bhagavatars

12 Sri P. R. Nagaraja Rao

19 Sri Odayalur Appu Sastrigal

26 Sri Kankadai Narasimhachariar

AN AND ANIL AYA AT TIRUMALA

Renovation of Vimana

BALALAYA

THE Balalaya function which commenced on 25th October at
Tirumala to precede the task of taking up the renovation of
workof Sri Ananda Nilaya Vimanam of Sri Venkateswara came to
a successful termination on 1st November 1957. The sakthi or
power was transformed first from the principal deity of Sri Venkates-
wara to the Kumbha or Kalasa, from which the retransfer was made
to an image, a replica of Sri Venkateswaramurthi prepared in Daru
or Athi wood for the purpose.

On the Venkata Hill, the Supreme Lord stands SELF-RE-
VEALED (Swayam Vyakta), on the southern bank of the ancient
pool known 'as the Swami Pushkarini. He revealed himself
under an ant-hill and was followed by the hosts of Heaven, who
worship Him even now invisibly day and night in the sanctum.
The structure which covers the Lord from the sun and rain, erected
on the sanctum, is the Divya Ananda Nilaya Vimanam, a canopy
of the abode .of divine joy.

Sri Garudalvar.

It is said that Chakravarti
Thondaiman discovered the Lord
and built a temple. The historians
would fix the period as first century
B.C. or A.D. The building housing
the Lord with its cutstone construc-
tion answers to the well-known style
of the Pallava architecture , _ qf ; jjbs
9th century. Inscriptions ;S,ho,)v
that it was Jatavarman Sundara
Pandy a ^ who placed the Golden
Kalasa 'on the Vimana ; Saluva
Mangidsva, a powerful Vijayahagara
chief wfto covered the central shrine
with golden plates in 1359 A. D., and
Vira Narasimha Yadavaraya who
weighed himself against gold and
made use of the gold to cover the
temple Vimana in memory of his

Sri Jfottu Tnayariu.

Sri Vishvaksenapathir

victory over his enemies and his bringing the whole world
under his authority

The Board of Trustees of the T. T. Devasthanams decided in

1952 to have the Vimanam fitted up with new plates and to renovate

the Vimana itself. The construction and renovation was done long

back nearly one thousand years ago. The glittering gold portion

worn off due to long passage of time, and natural causes of rain

and weather. It was even said that rain water was found to drip

into the Sanctum. It was therefore a very important and an urgent

item, the completion of which would be the greatest achievement

in this generation. The measurements and copies of the images

were taken and photographed during the 16th to 21st June, 1953,

after a balalayam function was done. The preparation of the copper

plates and the gold-gilding is almost complete after a period of 4

years. An exact replicata of the Vimana was prepared and a

number of sthapathis under Sri S. M. Chokkalingachari of

Mathurai worked day and night to prepare sketches and plates

for the covering of the Vimc\na. Great care was taken to see that

the bimbams etc. as found in t|he existing Vimanam plates were copied

in the newly made ones. Sri\R. Gopalaswami Raju of Trichy was

entrusted with the gilding wprk on the plates prepared for the

purpose. The preparation oj^the plates and the gilding of the plates

were done in two separate j^ork-shops established for the purpose.

These works were carried [out under the supervision and advice of

an expert Committee f&frned for the purpose consisting of Sri

The Kumbas or Kalasas on the Vedic.

Vummidi Pandurangaiah Chetty, Sri Nathella Sampathu Chetty
and Sri Rathilal of Madras.

When the work of preparation of the plates was nearly over,
the Devasthanam consulted authorities in agania sastras and
decided to have replicas of the images of Sri Venkateswara, Dwara-
palakas, Garuda, Dvajastharnbhaa nd Balipeeta, as also the Potu-
Thayarlu and Vishvaksena prepared in Dharu or Athi wood, since
the renovation work will take a long duration of 3 to 4 months
for completion.

In accordance with the rules laid down in the agama sastras,
the Balalaya functions were conducted at Tirumala on 25th October,
1957 to 1st November, 1957 for the transfer of power or Sakthi
from Sri Venkateswara to the Kumbhas and from there to the
newly made images. More than twenty four priests participated
in it for the several rites. The Yagasala was arranged in the
Kalyanamandapa to the north of the Garbhagriha which was
enclosed on all sides by iron meshes to be visible to all. Three
Vedis or platforms were constructed in a row, for placing the
Kumbhas or vessels, two of which contained the power or sakthi
of the deity and the Vimana and the third of Mahasanti tiruman-
janam besides two the Vedis for Potu Thayarhi and Vishvaksena.
The main Vedi was surrounded by the five sacrificial fires and the
Prayaschittagni. Besides these, there were two more fires for the
Vimana and the Mahasanti. In the evening on the 26th Oct. the
sakthi or power of the Vimana and of the deity was transferred

Agnimathana or the charning of sacrificial fire for the Kundam
into the vessels (Kumbhas) while scores of pandits were reciting
the different Vedas and the Puranas. This was preceded by the
churning of the fire for the sacrifice from the arani, a piece of the
prescribed wood. This fire was distributed into all the Kundas or
tire altars according to the order prescribed in the sastra. Along
with the Kumbhas, the Bhoga Srinivasamurti and other archa idols
found in the temple were brought and placed in the yagasala in
different places, the first being placed in front of the Pradhana
Kumbha of the deity. '

During these seven days of the prathishta, the images prepared
in Dharu (athi) wood for Sri Venkateswara, Dvarapalas, Potu
Thayarlu, Vishvaksena, Dvajasthambha and Balipeeta and Garuda
were put to purificatory ceremonies Viz. Nethra Sammelanam
(Opening of the eyes), Adhivasam (immersion in panchakavya,
milk, water) for prescribed periods), besides the regular homams, as
prescribed in the Agama Sastra.

On the 31st October (6th day), a mahasanthi Thirumanjanam
was performed for all the images, newly prepared and a sayanadhi-
vasam was arranged. ' .• .

On 1st November after the usual temple routine was over, the
Poornahuthi functions (the closing of homams in the agnies) were

The Kalasas are being taken round the Vimana to the shrine prepared
in KaJyanamandapa for the Balalaya Murthi.

conducted in an elaborate manner. The power or Sakthi in the
Kumbha was re- transferred to the purified Dharu bimbas respec-
tively, which were located in the specially built sanctum, enclosing
the 4 pillared mantapam in Kalyana mantapam.

Great veda pandits, scholars and others participated in this
great function. Vedaparayanam in all three vedas, rig, yajur and
sama vedas was conducted. Discourses on the religious aspect of
the Balalayam functions were held. Grantha patanams in Sri
Venkatachala Mahathyam, Srimadramayanam, Bhagavatham, Sri
Bashya, Sri Gita Basliya, Bagavadvishaya and from the several
puranams on all the seven days of the Balalayam period were
conducted. Sanmanams to the pandits and bhoori Dhakshinams
were given on the occasion. As part of this Balalaya functions, a
garuda seva was performed to Sri Utsavarlu. A Thiruppavada-maha-
santhi (Anna santhi) and a Thirukkalyanotsavam were also
conducted on the 2nd November 1957. Feeding' of the pandits
and the poor in different places, was also done on a large scale.

All the daily poojas will be conducted to these new deities and
the devotees will be permitted to participate in the Sevas here as
usual. At the same time usual poojas and nivedanams will be
offered to the Mulavar but worship during the time is not open to
the public. This procedure will last till the renovation work is
completed and gold gilded plates are fixed on the Vimanam. It is

The Pradhanacharya, who headed the religious function being
honoured on_the occasion.

likely to take three to fourjmonths. During this period, although
the new images are alone to be worshipped, it was been arranged
to allow darsan of the Mulavar to the public for two hours
every day from 12 noon and 2 p.m. As soon as the work above
the Sanctum Sanctorum is over, • Mahasamprokshanam will be
performed according to the Agama Sastras and the public will
have worship to the Mulavar Deity as usual.

During the Balalaya period, the rituals were conducted by
scholars well-versed in Agama Sastras with Sriman Akulamannadu
R. B. Srinivasa Bhattacharya Swami as Pradhanacharya, assisted
by Sriman Srinivasa Bhattacharya From Nachiar Kovil and Sriman
Alankara Bhattacharya of Srivilliputtur, Sriman N. Kodhanda
Ramacharya from Mysore and several others. The scheme of the
Balalaya functions were conducted under the initiative, supervision
and guidance of Sriman Akulamannadu Parthasarathy Bhatta-
charya, Reader in Agama in Sri Venkateswara University Research
Institute. Sriman Archakam Seshachalam Dikshitulu is fortunate
to have this great Kainkaryam performed during his term of
service in this great shrine.

* VIMANAS AND ANANBA NILAYA VIMANAM.

T. V. Gopalachari, B.A., Dip. Lib.,

(Dept. of Archaeology, Southern circle, Madras-V.)

6 & ffN INDIA, the ultimate aim of life is Release (Moksha), and
ew art is one means of attaining this aim and Moksha is a
reintegration into the Absolute, (i.e. one with Him)" *and this art
found the temples and statues. These temples " are so many stages
in approach to moksha. They are halting places, providing rest and
support for one unanimous Tradition, that flows through the word
of the Veda and is borne along by the ritual in invisible and multifod
patterns."2 Further there is a saying " no temple, no village "
and so we find that in ancient India whether it be a place of tradition,
a hamlet or a city, any place had a temple of its own. The main-
tenance of a temple was considered very sacred and they were looked
upon as a sign of prosperity. It is also said that men ought not to
live in places where there are no temples3 and the Tevaram4 mentions
that places without Temples are unfit for purposes of residence,
and they are merely deserts. It is also believed that- the land will
not be visited by famine and pestilence as long as the temples are
well maintained by the ruling race.

It is therefore we find temples in most of the villages in this
country. Almost all the members of the ruling race associated
themselves with these temples, either by way of repairing or making
endowments or in the construction of temples etc.

These temples, by the splendour of their massive structure and
fine sculpture, prompt the worshippers to lead a life of purity and
devotion. Again, these were the great centres of learning in ancient
India. Further, the temple served as a mirror in which the socio-
political conditions of the land were reflected and there are good
many instances to show, that it was these temples that saved the
people from the jaws of famine and pestilence by selling away
the temple property and financing the people.5

The root of all these lie in Bhakti, " an affection fixed upon
the Lord "6 and there is no wonder that there were several works on

* ' Vimanas ' are the domes constructed over the Garba-Griha of the
temples and Ananda Nilaya Vimana is the name given to the Vimana of Lord
Srinivasa, of Tirupati.

1. Stella Kramrish : The art of India.

2. Ibid.

3. Avaiyyar :

4. Tevaram :

5. Majumdar R. C. Corporate life in India.

6. Sandilya 1. 2.

VIMA&AS AND ANANDA NIL AY A VIMANAM jg

In addition to those referred to above, we have a host of inscrip-
tions wherein references to Vimanas are made. . During the period
of Asoka the word Vimana was used to denote the car of the gods.lv

As has been already stated, the members of the Royal family
considered the act of associating themselves with the renovation
of temples or making endowments to the temples as a special
privilege and they believed that " if the measurement of the Temple
is in every way perfect, there will be perfection in the Universe as
well."13 So they took special care to see that the Garbha Griha and
the dome over it were well maintained. We find from the Ranga-
natha Inscription of Soundara Pandya that the king " having covered
with gold the shrine (Vimana) of Hari (Vishnu) at Ranga placed in

it (an image) the highest being (Parama-pums) "14 /'built

a shrine (Vimana) of Vishvaksena "15 and also "built three golden
domes (Vimana) by which (the temple of) Sriranga glitters as he
(the King) by the (three) crowns worn at (his) coronation."16 From
the Yenamaridala Inscription of Ganapamba, we find that " she'
duly placed golden pinnacles on the holy shrine (Vimana) of the
brilliant Lord Amaresvara at Sri Dhanyankapura."" From the
fourteen inscriptions at Tirukkovalur, we find that the lord of
Miladu... pulled down the temple, rebuilt the central shrine... placed
on the shrine fine solid pitchers (dome) of gold..."18 We also hear
that " Vimarasa-nayakkan caused to be built with all necessary
characterestics for the God and Gpddesses at Ponnudukki "10 and
we find that Krishnaraja Vadeyar " created the Chamarajesvara
temple together with its precints, Gopura adorned with golden
Kalasas and tower."20

The above references bear ample testimony to the fact that
the construction of the Vimana was a sacred one and that the ruling
classes seized the opportunity, whenever there was one, in performing
this ' Kaimkarya.' Of all the places in the temple the Garbha

11. Kamikagama L. 91-93

12. Asoka's rock edicts No. IV. Ep. Ind. Vol. II pp 451-467

13. Mayamata, XXII, 92

14. Ep. Ind. Vol. Ill pp 11-17 verse 3

15. Ep. Ind. Vol. Ill pp 11-17 verse 8

16. Ep. Ind. Vol. Ill pp 11-17 verse 30

17. Ep. Ind. Vol. Ill pp 99-102 Verse 17

. 18. Ep. .Ind. Vol.VII pp 145-147 No. K lines 5-7

19. Ep. Carnat. Vol XII Tumkur Taluq No. 19

20. Ep. Carnat. Vol IV Chamarajnagar Taluq No. 86

13 T. T, D. MONTHLY BULLETIN

religious Art and Architecture and even " the Silpis are instructed
to take particular note of their construction, on pain of committing
worst sins and submitting themselves to the crudest of divine visi-
tations and punishments."7

There are many works in Sanskrit which deal with temple
construction, Idol worship, iconography and such other topics. At
one time it was believed that there were as many as 1,20,00,000
granthas or stanzas on the subject and MANASARA is the most
perfect one, having eloborate and exhaustive details chiefly for
temple or sacred Architecture. The word ' Manasara ' means
that it was written by one Manasara8 and it may also be interpreted
as a science of the essence of measurements. The class of people
who exclusively practice Silpa Sastra claim Viswakarma, the divine
architect, as their ancestor.

Manasara Silpa Sastra discusses the construction of Vimanas
and Gopuras in temples. While discussing the temple architecture,
it states that the Gopura, the Vimana and the Dwaja Stambha are
to be constructed in such a way that all these lie in one line. It
draws distinction between the Gopura and the Vimana. Vimana
is the. small tower usually built over the Garbha Griha (Sanctum
Sanctorum). Whether big or small, all temples will have Vimanas
and it varies from temple to temple. Only the main shrine will
have the big Vimana and the auxiliary deities attached to the main
shrine will have Vimanas of smaller size. Among the various parts
of the temple, the Garbha Griha is the most important, as it is here,
that the deity is worshipped. Further it will be interesting to note
the origin of the inner dome i.e. the Vimana.

Etymolpgically, the word Vimana implies an object measured
(from root ma) or prepared or made in various ways, conveyance,
a heavenly car, a temple, the palace of an emperor, a tower sur-
mounting the sanctuary (Garbha Griha) which is made in the
centre of the temple. There are many references to the Vimana in
the Epic,9 Puranas,10 Agamas etc.11 Thus we see that the ' Vimana '
was known to our ancients and it was used in different meanings
in the age of the holy scriptures. (Vjedic and Post Vedic periods)

1. Ananthalwar, M.A. : Indian Architecture.

8. " Manasara rishna krita sastram

Manasara Viditani krama sidhih "

9. Ramayana 1,5,16 etc., and Mahabharata 1,185,23.
10. Agni Purana Ch. 104, V. 14-15 (Under Prasada)

14 * T. T. D. MONTHLY BULLETIN

Griha and the dome covering it (Vimana) are specially sacred
bscause as the bhakta " enters the temple, he is overcome by the
grandeur of the inner dome. His pilgrimage culminates in the
Garbha Griha, the inner shrine. Its coolness and fragrance so
different from the worldly experience that is his, suppresses for
a moment the vital movements of his body. Out of the surrounding
darkness there arises before him the almost imperceptible outline
of the deity as the nickering lights throw shifting shadows on it.
He is overwhelmed by his own insignificance. He sees the deity.
He finds the fulfilment of the aspirations, which have so far remained
inarticulate, becomes articulate in those outlines. He feels that
he is in a higher world surcharged with divine power. When he
bows before the deity, he feels himself in the presence of God."21
Such a thing is to be experienced rather than explained. Even to
this day any Bhakta who had the privilege to offer prayers at the
famous shrines of Srirangarn, Tirumalai, Kanchi and Tirunarayana-
puram will vouchsafe for it.

Among the 108 Vaishnavite centres, Tirumalai is an important
pilgrimage centre and the presiding deity Lord Srinivasa in his
standing posture invites the Bhakta' s and by placing his left hand
at the waist signifies that the Ocean of Sanisara is only waist deep
and by his Vaikunta Hasta directed towards His Feet tells them,
that Moksha lies at His feet.82 The entire surrounding is saturated
with happiness and joy and the dome over the Garbha griha is
rightly called as the ANANDA NILAYA VIMANA. Just as we
have seen many Royal personages associating themselves with the
renovation of temples, construction of Vimanas in other places,
we have many inscriptions ranging from the 51st year of reign of
Ko-Vijaya-Dantivikrama Varman28 ofPallava line (about 839 A.C.)
to the kaliyuga year 5010, kilaka (1909 A.C.)24 which give a long list
of persons who have done the Vimana Kaimkarya at the Ananda
Nilaya Vimana.

Some of these inscriptions besides registering the donations
made by several persons, registers military achievements and wars
which are of great historic value. The various inscriptions relating
to the Ananda Nilaya Vimana show that whenever they (Kings)

21. Munshi K. M : Saga of Indian culture.

22. Sri Vedantha Desika :

23. T. T. D. Inscriptions. No. 219 G.T.

24. T. T. D. Inscriptions. No. 242 T.T.

VIMANAS AND ANANDA NILAYA VIMANAM 15

were successful in their campaigns or whenever their owes were
fulfilled, they used to show their gratitude to the Lord by way of
effecting repairs to the already existing temples, constructing new
ones, making endowments in the form of lands and jewels. And
the Garbha griha being the most sacred and most important part
of the temple, it was considered that the building of the Vimana
or renovating it was considered as very sacred and would please
Him and thereby invoke His blessings. Hence the Royal bene-
factors undertook the work of Gold-guilding of the Ananda Nilaya
Vimana at the Srinivasa Temple at Tirumalai.

The first and foremost among the benefactors associated with
the Ananda Nilaya Vimana was Jatavarman Sundara Pandya I.
The whole of the peninsula right down from the Godavari was
under his sovereignty and his prasasti25 represents his achievements.
After his triumphs over the Cholas, Pallavas, Telugu Pallavas and
the Kakatiyas, he performed Virabhishekaham26 for himself at
Kanchi. He also defeated the Andhra King as well as the king of
Orissa.27 He had the Ananda Nilaya Vimana plated with gold in
1260 A.D. and the inscription referring to the gold guilding runs
as, " (O ! King) Sundra-Pandyadeva ' the brilliancy (of your body
excels) the lustre issued by the golden vase (fixed by you over the
temple).28 He did a similar service at Srirangam and Chidambaram
also.

Then comes Saluva Mangideva Maharaja, a general under
Kumara Kampana Udaiyar who helped him in his expeditions
against the Sambuvarayas and the Musalmans of Madura, fixed a
golden Sikhara (vase) on the Vimana (dome) of the Tirumala deva
(Tiruvengalanatha) on Saturday the 10th (lunar) day of bright
fortnight in Ashada in the (cyclic) year Vikari, corresponding to
the victorious Saka year 1281 (6-7-1359 A.D).2D

The third among the galaxy of benefactors to be associated
with the renovation of the Ananda Nilaya Vimana was Amatya-
sekhara Mallana who was a minister under Devaraya II. He
governed the Chandragiri-rajya and completed the construction
of Tirumani-mantapam30 and made arrangements for Naivedyam

25. T. T. D. Inscriptions. No. 175 T.T.

26. T. T. D. Inscriptions. No. 231 & 240 T.T.

27. T. T. D. Inscriptions. No. 231

28. T. T. D. Inscriptions Vol I No. 49 (No. 172 T.T.)

29. T. T. D. Inscriptions Vol I No. 179 (No. 1237 T.T.)

30. T. T. D. Inscriptions No. 88 T.T.

16 T. T. D. MOJSITHLY BULLETIN

and Nityadipam for the Lord of the seven Hills. Besides these, he
renovated the Ananda Nilaya Vimana in 1417 A.D.81

The fourth and the most important king to be associated with
the renovation of this Vimana was Sri Krishna Devaraya. Inspite
of the heavy administrative reform and the number of campaigns
which Sri Krishna Devaraya himself had to lead, he found time
to pay as many as seven visits to Tirupati in the course of nine
years and on each occasion he made presents worthy of his status
and "his visits to Tirupati seem to be intended more or less as
thanks-giving whenever he actually achieved something very satis-
factory."82 He was the only monarch who paid the maximum number
of visits to this famous shrine at Tirumalai. One would really
wonder being pre-occupied with problems of the state, how he
could find time, but the, fact that Sri Venkatesvara was the venerated
patron33 God of Sri Krishnadevaraya explains his frequent visits to
Tirumalai.' And' this is further strengthened by the fact that he
dedicated his AMUKTAMALYADA to Lord Venkatesa.3* Among
his seven visits to Tirupati Sri Krishnadevaraya's fifth visit made
on the 10th day of Pushya in the year Dhatu, Saka 1438 (2-1-1517
A.D.) was at the end of his Kalinga campaign and he presented
this time a costly necklace and pendant along with 30,000 gold
varahas for guilding of the Ananda Nilaya Vimana and he also
made other endowments. This is a clear indication of his satis-
faction at the glorious termination of his campaign. The gold
guilding of Ananda Nilaya Vimana with the 30,000 varahas of
gold endowed by Sri Krishnadevaraya was completed on Thursday,
combined with the star Svati, being the 5th lunar day of the bright
fortnight of the kanya month in the cyclic year Bahudhanya,
current with the Saka year 1440 (9-9-1518 A.C.).35 There are as
many as 54 inscriptions which record all the benefactions made
by. Sri- Krishnadevaraya and his two queens during their visits.

Among the Vijayanagar kings, the name of Vira Narasinga
Deva Yadavaraya was also associated with the Ananda Nilaya
Vimana. He is supposed to have performed the Tularohana
ceremony (weighing himself against gold) and presented that gold

31. T. T. D. Inscriptions Vol I No. 198 (No. 235 T.T.)

32. S. K. Aiyangar : A history of Tirupati, Vol. II Page 57

33. Manucharitram, Canto I verse 47 ; Canto III verse 1 and Parijatapa-
haranam canto IV verse 1.

34. Canto I verses 46-49.

35. T. T. D. Inscriptions Vol III, No. 81 (No. 576 T.T.)

"VTMANAS AND AN AND A NIL ATA VIMANAM 17

to the temple of Sri Venkatesvara for the guilding of the Vimana
and other structures and this seems to have taken place simulta-
neously with the fixing of kanaka kalasa over the Vimana by Jata-
varmana Soundara Pandya I.38

The gold guilding of the Anada Nilaya Vimana for the fifth
time was done in 1630 A.C. by Kotikanyakadanam Tatacharyar
of Kanchi during the reign of Venkata L8T For the sixth time Adhi-
kari Ramalakshmanadasa, one of the brother disciples of Sri
Mahant Prayagdasa, arranged for fixing of the kanaka-kalasa
(golden vase) over the vimana of Sri Venkatesvara's central shrine
on the 5th lunar day of the bright fortnight of the month of Asvayuja
in the year Kidaka, current with the Kaliyuga 5010 (30-9-1908 A.C.).
Thus we see that attempts to complete to cover the Ananda Nilaya
Vimanam with gold-gil ted plates- was done at six different times
since, it was originally started in about 1260 nearly 700 years ago.

Due to long passage of time the Vimanam has lost its brilliance,
and the covering was found to be disturbed; while the masonry work
decayed and allowed rain water to drip in the sanctum at intervals.
The Tirumalai Tirupati Devasthanams found it therefore necessary
to repair the structure and replace the old plates by new ones.
The entire work is estimated at Rs. 16,00,000. The height of the
Ananda Nilaya Vimana is 37' 8" including the kalasam with a
square base of 27' 4". The gold received in the Hundial had been
preserved for sometime for the purpose, purified and drawn into
pure gold bars and converted into thin leaves for being applied at
the copper plates, which will cover the Vimanam.

Every attempt is being made to keep up the old features and
panals of the existing Vimanam. For this purpose photographs of
each were taken together with the measurements, and actually had
a replica of the Ananda Nilaya Vimana constructsd. The Vimanam
was divided three sections and each section is being 10'.)"% 10' 9"
and 16' 3" respectively and in the first section i.e. in the bottom
most section there are no figures carved. It is only in the second
and third sections, we have the figures. There are 40 figures in the
second section and 19 in the third section. Since the third section
is circular in form and the second section is rectangular, we have
the corner places left vacant and in this we have the lotus with two

36. T. T. D. Insc

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